THE MODERN READbK^ J^i^^^ 



CCLESIASTICUS 



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Class JZi 

Book 

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COPYRIGHT DEPOSnV 



^be fiDobern IReaber's Bible 



Wisdom Series 



Ecclesiasticus 



THE MODERN READER'S BIBLE 

A SERIES OF WORKS FROM THE SACRED SCRIPTURES PRESENTED 

IN MODERN LITERARY FORM 

ECCLESIASTICUS 



-Wa^JMs, "■■•—' --•-'rortSJttSTO. 



EDITED, WITH AN INTRODUCTION AND NOTES 

BY 

RICHARD G. MOULTON, M.A. (Camb.), Ph.D. (Penn.) 

Professor of Literature in English in thb 
University of Chicago 

MACMILLAN AND CO. 

AND LONDON 
1896 

All rights reserved 

^ t 





Copyright, 1896, 
By MACMILLAN AND CO. 



Korh3footr i^rpss 

J. S. Gushing & Co. — Berwick & Smith 
Norwood Mass. U.S.A. 






r 



VI 




INTRODUCTION 



The series of books popularly known as the Apocrypha 
have been by an eminent scholar aptly styled Zwischen-^ 
schriften or Intermediate Writings. To none of them 
does the term Intermediate apply with so much fulness as 
to that which is the subject of the present volume. Like 
the rest of the Apocrypha, Ecclesiasticus stands between 
the Old and New Testaments. Like the whole of the 
Books of Wisdom, it is intermediate between sacred and 
secular literature. In common with two other of these 
wisdom books it mediates between purely Jewish thought 
and the spirit of the external world by which this was 
gradually leavened ; and in the case of Ecclesiasticus what 
there is of external influence is, on the explicit authority 
of the Preface, to be put down to that Alexandrian literary 
circle which was the great link between Oriental and 
Western, between Ancient and Modern. In a yet more 
important sense the word has application : so far as Bibli- 
cal Philosophy can be presented as a thing of develop- 
ment, Ecclesiasticus holds in that development a middle 
place. The Book of Proverbs is a series of isolated obser- 

V 



-^ Introduction 

vations of life, universal wisdom being not analysed but 
adored. On the contrary Ecclesiastes and Wisdom^ from 
however varied standpoints, agree in turning reflection on 
to the universe as a whole. Unlike these, the Book of 
Ecclesiasticus makes no attempt to investigate universal 
problems ; its matter, apart from the hymns to Wisdom, is, 
like that of Proverbs^ addressed to practical life ; its Greek 
title makes it a Manual of Virtue or PanaretoSj and a 
modern historian has described it as the sanctification of 
common sense. But, unlike Proverbs, its observations are 
not isolated, but digested into wider though still frag- 
mentary surveys. The inquisitive spirit no longer satis- 
fies ; systematisation has not yet begun ; between comes 
the arrangement of material under headings — like the 
^topics' of the Aristotelian system — which is distinctly 
a middle stage in philosophic advance. 

Here however a misunderstanding is to be avoided. 
To discuss the relation of this book to others as regards 
the development of the thought reflected in them is by no 
means the same thing as settling the chronological order 
in which the books were composed. The personal refer- 
ences in Ecclesiasticus are so distinct as to enable scholars, 
with practical unanimity, to fix the date of its composition 
as about 200 B.C. The decision of a date for Ecclesiastes 
is a locus classicus for disagreeing doctors ; opinion on 
this topic has ranged over a thousand years, from the age 

of Solomon to the age of Herod the Great. But if the 

vi 



Introduction St- 
eadiest date possible be taken for Ecdesiasies, this will 
not prevent its representing a later stage of philosophic 
thought than the other. The earlier stages of literary 
thought and form do not disappear when later stages take 
their rise ; the two go on together side by side, each calling 
forth fresh representatives, just as the invaders of a coun- 
try and the original inhabitants may settle down in it 
together. If Ecclesiastes be early and Ecclesiastictis late, 
this merely implies that the son of Sirach did not adopt 
the philosophic position of his predecessor, but remained 
in touch with the still earlier thought from which the 
Preacher had made his divergence. 

The enlarged thought needs new forms for its expres- 
sion ; poetic forms had sufficed for Proverbs^ Ecclesiasticus 
supplements these with a literature of prose. I desire to 
be the more explicit in my explanation at this point, be- 
cause I have departed very widely from previous editions 
in the form which the book presents to the eye. Hebrew 
verse depends, not upon mechanical matters such as 
rhymes or the numbering of syllables, but upon the par- 
allelism of clauses. But this parallelism of clauses is, in 
universal literature, a feature of rhetoric. If then a lan- 
guage bases its verse system upon something which also 
belongs to prose, it is inevitable that in that language 
we should find an overlapping of verse and prose. The 
extreme of poetry and the extreme of prose will be as 
far apart in Hebrew as in other languages. But there 

vii 



-^ Introduction 

will come a point at which the parallelism of rhetoric and 
the parallelism of verse will approach very near to one 
another; to discriminate them will involve examining, 
not only the collocation of clauses, but also the general 
drift and spirit of the whole. This discrimination I have 
endeavoured to make. The reader who is astonished to 
find long successions of prose in a book he has been 
accustomed to see wholly in the form of verse must not 
suppose I am throwing over the authority of previous 
editors. All that other editions have implied by the 
breaking up into lines is the parallelism of clauses, which 
is an unquestionable fact. But I have gone a step further, 
and endeavoured to distinguish the rhetoric parallelism 
from the poetic parallelism, clothing each with the outer 
form in which it is familiar to the modern reader. 

It must occur to any student that the usual arrange- 
ment of Ecclesiasticus puts a severe strain upon our sense 
of form. I instance such a passage as the following, cited 
as it appears in the Revised Version. 

And Phinehas, the son of Eleazar, is the third in glory, 

In that he was zealous in the fear of the Lord, 

And stood fast in the good forwardness of his soul when the people 

turned away, 
And he made reconciliation for Israel. 

Therefore was there a covenant of peace established for him, 
That he should be leader of the saints and of his people ; 
That he and his seed 

viii 



Introduction B^ 

Should have the dignity of the priesthood for ever. 

Also he made a covenant with David the son of Jesse, of the tribe 

of Judah ; 
The inheritance of the king is his alone from son to son ; 
So the inheritance of Aaron is also unto his seed. 

This is not parallelism at all, but straightfonvard prose 
cut up into lengths. In the next passage there is parallel- 
ism, but such as will appear in any writer of rhetoric 
prose. 

With a holy garment, with gold and blue and purple, the work of 

the embroiderer. 
With an oracle of judgement, even with the Urim and Thummim ; 
With twisted scarlet, the work of the craftsman ; 
With precious stones graven like a signet, in a setting of gold, the 

work of the jeweller. 
For a memorial engraved in writing, after the number of the tribes 

of Israel ; 
With a crown of gold upon the mitre, having graven on it, as on a 

signet, Holiness. 

I am persuaded that neither of these passages would have 
been supposed verse except through a preconceived idea 
that Ecclesiasticus must be understood to be all verse or 
all prose. On the other hand, the parallelism of con- 
tiguous clauses (as distinguished from the high parallelism 
that links together clauses widely separated) belongs to 
rhetoric style in all languages. No one doubts that our 
Micro CO stnography is prose ; yet (notwithstanding the 

ix 



-^ Introduction 

greater diffuseness of English as compared with Hebrew) 
great part of it might be printed in lines that would have 
as good a claim to parallelism as many parts oi Ecclesi- 
asticus. Thus, of the Alderman : 

You must look on him as one of the town gates, 

And consider him not as a body, but a corporation. 

His eminency above others hath made him a man of worship. 

For he had never been preferred but that he was worth thousands. 

He oversees the commonwealth as his shop. 

And it is an argument of his policy that he has thriven by his 

craft. . . . 
He is the highest stair of his profession, 
And an example to his trade what in time they may come to. 
He makes very much of his authority, but more of his satin doublet, 
Which, though of good years, bears its age very well, 
And looks fresh every Sunday ; 
But his scarlet gown is a monument. 
And lasts from generation to generation. 

My argument is, I repeat, that, in view of the overlapping 
of verse and prose, the classification of Hebrew composi- 
tions must depend upon wider literary considerations than 
the mere coordination of clauses. Such wider examina- 
tion will no doubt involve difference of opinion ; but the 
general principle vv^ill be clear that Wisdom literature, rest- 
ing on a basis of the gnomic couplet which is a meeting 
point of prose and verse, develops in a twofold direction, 
and as the writings of the wise men succeed one another 

X 



Introduction ^ 

there is a tendency for rhetoric to preponderate over 
verse.* 

Two new forms then are introduced by the son of 
Sirach into Wisdom literature — the Maxim and the 
Essay. I use the term Maxim in a definite sense : to 
describe a saying which consists of a proverb couplet (or 
occasionally the abridgement of a couplet) followed by a 
comment in prose. Sometimes this comment is of the 
nature of an elucidation (I. Ixi) : 

The gift of a fool shall not profit thee ; 
For his eyes are many instead of one. 

He will give little and upbraid much, and he will open bis 
mouth like a crier; today he will lend, and tomorrow he 
will ask it again : such an one is a hateful man. 

Here an enigmatic expression, the ^ many eyes ' of a fool, 
is interpreted of inconstancy. In other cases the com- 
ment may apply a general statement to particular cases ; 
as in the following (I. Iviii) : 

He that despiseth small things 
Shall fall by little and little. 

Wine and women will make men of understanding to fall 
away : and he that cleaveth to harlots will be the more reck- 

* The whole subject of the overlapping in Biblical literature of verse and 
prose is discussed in Chapter IV. of my Literary Study of the Bible (D. C. 
Heath & Co., Boston; Isbister & Co., London). 

xi 



-^ Introduction 

less. Moths and worms shall have him to heritage ; and a 
reckless soul shall be taken away. 

Or the comment to a maxim may, in the most varied way, 
be an enlargement of the text. It will be seen that the 
Maxim is the prose counterpart to the verse Epigram : 
both consist of a unit proverb enlarged by comment.* It 
is natural to find these two forms abounding in works that 
emanate from the Scribes, and from what may fairly be 
called the Age of Commentary. 

As the Maxim is the counterpart of the Epigram, so is 
the Essay of the Sonnet. The two involve, in their re- 
spective spheres of Prose and Poetry, an aggregation of 
thoughts with no necessary bond beyond the common 
theme. To the ode or epic, to the sermon or speech, a 
title is a superfluity : to a sonnet or essay its title repre- 
sents the very soul of the composition, binding its scattered 
thoughts into a unity. The Sonnet gives to such a cluster 
of thoughts the attraction of poetic elaboration ; the Essay, 
on the contrary, has the free flow of rhetoric style. It is a 
common feature of all literatures that they begin with verse, 
and afterwards develop a prose style. But it belongs to 
Hebrew, with its common ground between verse and prose, 
that this development of prose should be a gradual pro- 
gression. The writings of the son of Sirach exactly cover 
the ground of this progression. Stanley's picturesque 

* See Introduction to Proverbs volume, page xxii. 

xii 



Introduction S«- 

description of his style — the closed hand of the Hebrew 
proverb changing into the open palm of Greek rhetoric — 
may or may not be accurate as regards the degree of Greek 
influence, but it admirably describes the transitional style. 
I have traced elsewhere* the evolution of the Wisdom Essay 
out of the gnomic sentence, with the Proverb Cluster as a 
transitional stage, while compositions that must be called 
essays still present very different degrees of gnomic stiff- 
ness. It may here be added, that the essays of Ecclesias- 
ticus shew a yet further development : as between what 
may be called the Inorganic Essay — the mere cluster of 
thoughts familiar to us in Feltham's Resolves or the Micro- 
cosmography — and the commencement of an organic style, 
in which the more ordered thought should have the exter- 
nal representation of paragraphs. One more literary form 
has to be mentioned. The Essay, like the Sonnet, par- 
takes in the double function of Wisdom literature — to 
celebrate wisdom as well as to present wise thoughts. 
Hence we find in this work Rhetoric Encomia, which may 
fairly be described as prose hymns. 

Literary forms such as these contain the matter of Eccle- 
siasticus, which is thus, like Proverbs, a Miscellany of 
Wisdom. But it has another difference of form from its 
predecessor. Proverbs was an anthology of anthologies : 
no less than five distinct collections put together by an 
unknown editor. The book under discussion is the work 

* See above, note to page xi, 
xiii 



^ Introduction 

of a single editor, who names himself, and keeps his per- 
sonality constantly before his readers. Indeed, this out- 
breaking of the personality of the author from time to 
time has the effect of dividing the whole into distinct 
divisions or books : a thing which seems to have been 
overlooked by editors of Ecclesiasticus in their discussions 
of the divisions of the work.* At the end of chapter 
twenty-three — that is, after an amount of matter almost as 
long as the whole Book of Proverbs — the author speaks 
to announce that Wisdom shall praise herself. There fol- 
lows the poetic monologue which is parallel to the great 
monologue in Proverbs, Then the author again speaks 
to connect this Wisdom with the Covenant of Jehovah, 
and to call her exhaustlessness a great sea. From that 
sea he himself came out as a stream from a river, as a con- 
duit into a garden. 

I said, I will water my garden, and will water abundantly my 
garden bed ; and, lo, my stream became a river, and my river 
became a sea. I will yet bring instruction to light as the 
morning, and will make these things to shine forth afar off. 

There is surely nothing in these words of the self-exalta- 
tion which some editors have seen ; they contain a modest 

* Edersheim (in Wace's Commentary) says that Ecclesiasticus has five 
parts, like the Law and the Psalter ; but his five divisions are founded 
upon analysis of matter, without reference to the prefatory interruptions. 
Fritzsche's sevenfold division and groupings partly agree with the arrange- 
ment in this work. 

xiv 



Introduction 8^ 

and felicitous figure by which it is expressed that the au- 
thor's materials have grown upon him, and that a second 
book must be added to the first. Again, at xxxiii. i6 we 
get another brief prefatory interruption. 

And I awaked up last, as one that gleaneth after the grape- 
gatherers: by the blessing of the Lord I got before them, 
and filled my winepress as one that gathereth grapes. 

The image is an apposite one for what is to be an addi- 
tion to an addition. Another similar passage occurs at 
xxxix. 12. 

Yet more will I utter which I have thought upon ; and I 
am filled as the moon at the full. 

The full moon is an appropriate comparison for what is in 
reality the final book of the miscellany ; for the fifth divi- 
sion contains only two lengthy compositions, both of the 
nature of rhetoric encomia, and each is announced sepa- 
rately by a few words from the author. When it is remem- 
bered how seldom the personal pronoun is used in this 
work, it becomes evident that these passages are prefaces 
dividing the whole work into books. 

With these prefatory notices to particular books may be 
compared another interesting passage, which is numbered 
as chapter fifty-one of the ordinary editions. This comes 
after the work has been brought by its author to the most 
formal conclusion possible, in what is, in fact, a regular 

XV 



-^ Introduction 

mediaeval colophon ; anything following this must be 
either the addition of some editor, or that ^Author's 
Preface ' which is naturally the last thing written in any 
book that is not a Tristram Shandy or a Hudibras. The 
chapter has a title : A Prayer of Jesus the Son of Sirach. 
This, like so many others of the traditional titles in our 
bibles, is the suggestion only of the opening words, and 
has little relevance to the section as a whole. It contains 
in reality three paragraphs. The first is a recital in prayer 
of the mercies of a lifetime. Then follows an autobio- 
graphical paragraph : how the writer has searched for 
wisdom all his life and the Lord has granted it. The 
third paragraph is an invitation to the unlearned to draw 
near and lodge in the house of instruction. The whole 
spirit of this invitation is in keeping with the prefatory 
passages noted above ; and one single expression — 
" Behold with your eyes how that I laboured but a little 
and found for myself much rest " — is unintelhgible ex- 
cept in what is introductory to a collection of writings. 
I have then thought it legitimate to transfer this to the 
place of an Author's Preface. 

Our result then is that the subject of this volume is a 
Miscellany of Wisdom literature, divided by an Author's 
Preface and subsequent prefatory notices into five books. 
The number five may just be noted in passing. The Book 
of Proverbs is without question disposed in five books. 
We now see that Ecclesiastictis has the same number of 

xvi 



Introduction d^ 

divisions. Internal evidence has led me (as will appear 
in a subsequent volume of this series) to recognize five 
essays in Ecclesiastes and five discourses in Wisdom, 
Again, the Book of Psalms, the collection and arrange- 
ment of which is the work of the wise men, is plainly 
divided by doxologies into five books. It looks as if the 
number five had a special significance in Wisdom litera- 
ture, as the number seven has elsewhere. 

The matter of Ecdeszastzcus, it has already been said, 
includes the celebration and the presentation of wisdom. 
The sonnets in adoration of God and Wisdom make a 
much smaller proportion of the whole work of the son of 
Sirach than was the case with Proverbs. In general poetic 
character they are much the same as the sonnets of that 
book. Especially noticeable is the musical poise they sus- 
tain,^by their elaborate parallelism and use of the refrain, and 
by their crescendo through the enumeration of particulars to 
a climax. To the great monologue of Wisdom in Proverbs 
I have already pointed out a parallel merged in the preface 
to the second book of Ecclesiasticus , Wisdom is described 
as the breath of the Most High, covering the earth as a 
mist, throned in the pillared cloud, moving in loneliness 
over the circling heavens and the bottomless abyss, over 
the tossing seas, and the limitless peoples of the world, 
until the Creator bids her take up her tabernacle in Jacob. 
In glorification of this Wisdom follows a tour -de-force of 

xvii 



-^ Introduction 

imagery from the world of vegetation : the stateliest trees 
express her exaltation, sweetest odours are compared to 
the words she breathes, her permeating presence is pict- 
ured by stretching branches and graceful flowers. All 
are invited to an exhaustless feast : to eat and yet be 
hungry. At this point may be seen a suggestive difference 
between the spirit of Ecclesiasticus and that of Proverbs, 
At the climax of the poem the author breaks in to say (in 
prose) that the Wisdom so celebrated is ^ The Law.' The 
word ' law ' does not occur once in Ecclesiastes^ nor (in the 
technical sense) in Job or Wisdom ; in Proverbs it is used 
only as one of a crowd of synonyms for wisdom : in the 
present work it occurs more than twenty times. All this 
is in accord with what is seen of the personality of the 
author ; as Professor Cheyne has well put it, the man of 
wisdom has here turned Scribe. But it is to the golden 
age of the Scribes that he belongs, before their unchastened 
reverence for the letter has degenerated into mechanical 
literalism. The book is entirely free from the casuistry 
and loss of spiritual perspective that we associate with 
so much of the rabbinical utterances which grew into the 
Talmud. 

I pass from the poetry recommending wisdom to the 
poetic and prose forms which contain the wisdom recom- 
mended. As in Proverbs^ the controversy of Wisdom 
with its enemies is present throughout. The Sluggard, 
who is the chief butt of the earlier wise men, seems here 

xviii 



Introduction d^ 

to have disappeared, and it is the Fool who bears the 
brunt of the whole attack. He naively complains that he 
has no friends, those even that eat his bread scorning to 
thank him. His discourse has no more consistency than 
the changing moon ; his laughter is the wantonness of 
sin ; his oaths make the hair stand on end. His thoughts 
go round and round like a cart wheel ; his heart is in his 
mouth, whereas a wise man's mouth is his heart. To 
teach the Fool is as impossible as to glue together a 
broken potsherd, or to discourse to one who slumbers and 
will presently awake and ask what it is all about. Sand, 
salt, lead, a mass of iron, are all figures to express the 
oppressiveness of the FooPs company. Seven days are 
the days of mourning for the dead : but for a Fool all the 
days of his life. 

In contradistinction to all this wisdom is a thing of long 
and earnest pursuit. The follower of Wisdom must be as 
one that tracketh, prying in at her windows, fastening a 
nail in her walls. 

At the first she will walk with him in crooked ways, and will 
bring fear and dread upon him, and torment him with her disci- 
pline, until she may trust his soul, and try him by her judge- 
ments : then will she return again the straight way unto him, 
and will gladden him, and reveal to him her secrets. 

There is an approach to a formulated conception of 
wisdom. Moral and intellectual knowledge are not to be 

xix 



-^ Introduction 

separated : praise is not comely for the sinner, and he can 
never become wise, because he abominates that godliness 
which is the sole way to wisdom (I. iii). One essay (I. Ix) 
traces various counterfeit forms of wisdom. The knowl- 
edge of evil is not wisdom, and the pleasantries of fools 
are not wit. Wisdom is not found in the exquisite sub- 
tilty that amounts to injustice ; nor in violence of judge- 
ment and reproof; nor in the prosperity and adversity 
which are really the opposites of what they seem. One 
of the longest and most highly finished of all the essays 
is devoted to a distinction between two kinds of wisdom 
(III. xv) : the wisdom of the busy and the wisdom of the 
man of leisure. The agricultural toiler, the skilled graver 
of signets, the smith sweating at his furnace, the artistic 
potter — all that thus put their trust in their hands are 
wise in their work : these maintain the fabric of the world, 
and in the handy work of their craft is their prayer. But 
these shall not declare wisdom, and where parables are 
they shall not be found. To these is opposed the man 
that hath applied his soul, and meditated in the law of the 
Most High. He shall pour forth wisdom, and in prayer 
give thanks : but even he only "if the great Lord will." 
The Book of Proverbs was concerned, not only with the 
contending wisdom and folly, but also with the judgement 
that was daily deciding between them. Similarly in this 
work w^e have warnings against the sowing on the furrows 
of unrighteousness and the sevenfold reaping that ensues. 

XX 



Introduction B^ 

But as we noticed a partial formulation of the idea of 
wisdom, so we may note an approach to a theory of provi- 
dence. The great perplexity of ancient thought was the 
visible prosperity of the sinner. EcdesiasticMS emphati- 
cally asserts (I. xliv) that prosperity and adversity are 
from the Lord. What appearance there is to the contrary 
can easily be met by a sudden reversal at the end. 

In the day of good things there is a forgetfulness of evil 
things ; and in the day of evil things a man v^^ill not remem- 
ber things that are good. For it is an easy thing in the sight 
of the Lord to reward a man in the day of death according to 
his ways. The affliction of an hour causeth forgetfulness of 
delight ; and in the last end of a man is the revelation of his 
deeds. 

Yet another loophole is offered for escape from the diffi- 
culty of appearances : that a man shall be known in his 
children. Another essay (L lii) proclaims that there is 
no safety for sinners in their numbers ; as little in their 
insignificance : " There is a tempest which no man shall 
see ; yea, the more part of his works are hid." 

Is there any scepticism in Ecclesiasticus^ such as even in 
Proverbs was for a mom^ent revealed by the sonnet of 
Agur? It must be remembered of course that the present 
work is not a collection only, but the work of a single 
author, who has arranged and modified where he did not 
himself compose. I think Professor Cheyne goes too far 

xxi 



■^ Introduction 

in saying that the author of this book is no more troubled 
by doubts than the writer of the introduction to Proverbs, 
His personal faith is indeed unwavering ; but his wording, 
compared with the earlier work, suggests the believer who 
has had to confront objectors. Hence in the essay quoted 
above the emphasis placed upon final reversals of fort- 
une, and the suggestion of the next generation as a still 
further chance for the revelation of the ungodly. Of the 
same sort is a curious analogy which the son of Sirach sets 
himself to trace (H. xxxix) : the perplexing inequalities 
among mankind are referred to the absolute will of God, 
in the same way that God has created days of honour and 
days of dishonour, though his sun illumines alike all the 
days of the year. More important still is the preface to 
Book IV. It contends that all things have their seasons ; 
all things (including evil) have their uses ; all the works 
of the Lord will be approved in their seasons. The form 
is rhetoric encomium ; but this veils a theory of providence 
generated by the necessity of meeting difficulties — the 
very philosophy of times and seasons which, stated as a 
formal theory, Ecclesiastes sets himself to overthrow. 

In the introduction to the Proverbs volume I pointed 
out the comparative absence of two leading topics of mod- 
ern thought — religion and politics. In Ecclesiasticus there 
is even less of politics: only one essay (I. xli) can be 
ranked under this head, an essay in which the scribe, or 
instructed man, is described as the artificer of the work of 

xxii 



Introduction 8«- 

good government. But much more space is given in this 
book to the topic of religion. Not to speak of the hymns 
of adoration, there are exclamations against hypocrisy in 
pubHc worship ; and the recognition of dues to the priest 
is enumerated among the duties of a household. A 
great essay (III. vi) is devoted to the subject of sacrifice. 
It breathes the spirit of the fiftieth psalm, that sacrifice 
unaccompanied by righteousness is impious. It adds the 
duty of offering with cheerfulness ; and concludes with the 
power of humble prayer. A prayer for afflicted Israel 
follows ; and the collection contains another prayer for 
purity of lips and heart (I. Ixxix). There is doctrine in 
this work, as well as the religious spirit. I must say that 
the references found by many commentators to specific 
points of theology — such as angelology, the Satan, Messi- 
anic hopes — are by no means clear to me. And there 
can be no doubt that the doctrine of the resurrection and 
future life forms no part of the system of this writer ; there 
is no reference to it which is not, to say the least, ambiguous^ 
and on the other hand the author is constantly relying on 
sanctions of another kind — the final judgement implied in 
the close of a life, the yet later judgement on his children, 
the prize of a good name to last beyond death. But positive 
doctrine is not wanting. There is an emphatic assertion 
(I. li) of free will : God hath set fire and water before man, 
and he shall stretch forth his hand unto whichsoever he 
will ; man has been left in the hand of his own coimsel. 

xxlii 



■^ Introduction 

And one essay (I. liii) seems to contain a complete creed 
of the son of Sirach, though a creed that is rhetoric rather 
than dogmatic in form. One paragraph proclaims God as 
the creator of the universe ; the next as the creator of re- 
sponsible man ; this responsibility implies infirmity and the 
consequent necessity for repentance ; a climax is found in 
the omnipotence that passes into mercy. 

As a drop of water from the sea, and a pebble from the sand, 
so are a few years in the days of eternity. For this cause the 
Lord was longsuffering over them, and poured out his mercy 
upon them. . . . The mercy of a man is upon his neighbour ; 
but the mercy of the Lord is upon all flesh. 

Coming to the topic of conduct we find, as we should 
expect, a more rounded treatment of particular subjects 
than was seen in Proverbs, In the essay on Meekness 
(I.viii), though the individual sentences have the form of 
precepts, yet their effect is to frame a complete conception 
of the virtue out of its opposition to self-exaltation, to 
intellectual anxiety, to fussiness, and to stubbornness and 
unrepentance. Pride is elaborately treated (I. xlii) : it is 
a disease, the cause of mutations in states and the lives 
of individuals ; not human distinctions but meekness and 
inner qualities make true honour, and none is greater than 
he that feareth the Lord. Niggardliness is presented as 
the envy of self. Temperance is connected with the 
despising of small things. Temporal ambition seeking 

xxiv 



Introduction S«- 

office without regard to fitness is put in the same category 
with the spiritual ambition of self-justification in prayer 
(I.xxvi). The government of the tongue has a large 
place in the writer's thoughts, and his strongest language 
is reserved for sins of the flesh. One more topic may be 
mentioned in this connection, that of Friendship, which 
covers four different essays. Friendship is exalted as the 
medicine of life : nothing may be taken in exchange for a 
friend. But friends need proving ; " let those that be at 
peace with thee be many, but thy counsellors one of a 
thousand." Irritable behaviour and the revealing of secrets 
will break up friendship as surely as a stone will fray away 
the birds. 

Is there not a grief in it, even unto death, when a companion 
and friend is turned to enmity? O wicked imagination, 
whence earnest thou rolling in to cover the dry land with 
deceitfulness ? 

On the whole, however, the book contains, not so much 
general ethical notions, as the particular applications of 
them which we call behaviour. One essay deals with 
duties to parents ; others with duties to the poor ; one 
with the general duty of a householder, including observ- 
ances of religion, charity, and social intercourse. There 
is one budget of advice (I. xlv) on the choice of company ; 
another (I.xl) prescribes in the widest sense the proper 
behaviour towards all kinds of men, ending with the 

XXV 



-^8 Introduction 

importance of reading character : " as well as thou canst, 
guess at thy neighbours." What will strike a modern 
reader most in this part of the subject is that the separa- 
tion has not yet taken place between ethic and economic 
ideas, between manners and morals. He will find discus- 
sion of lying, of meddlesomeness, of the bashfulness that 
destroys a soul, of the graciousness which is like the dew 
assuaging the scorching heat : and side by side with these 
he will read about the expediency of getting round influen- 
tial people with the gifts that blind the eyes and muzzle 
the reproving mouth. In the long essay on Feasting 
(II. xxiv), the first paragraph prescribes table manners : 

Stretch not thy hand whithersoever it looketh, and thrust not 
thyself with it into the dish. 

The next is occupied with the importance to health of 
moderation in eating, and especially of activity : 

Hear me, my son, and despise me not, and at the last thou 
shalt find my words true : in all thy works be quick, and no 
disease shall come unto thee. 

Then comes a paragraph recommending liberal hospi- 
tality ; then a protest against talking of business matters 
to one encountered at a feast. Modesty in exercising the 
office of president follows ; then come general principles 
to regulate conversation at table ; a detail of this section 
proclaims the value of music at a banquet, and insists upon 

xxvi 



Introduction B^ 

the bad manners of talking while music is going on. Else- 
where elementary purity and honesty stand side by side 
with the fault of leaning on the elbow, or omitting to 
salute. There is a strong insistence upon accuracy in 
keeping accounts; but it is to be found — along with 
celebration of the Law and precepts for the correction 
of children — in the essay on Things to be ashamed of 
(IV. vi). What economic notions there are of course 
belong to those of primitive society. 

A sinner that falleth into suretiship, and undertaketh contracts 
for work, shall fall into lawsuits. 

The notion of a loan as an advantage to the lender as 
well as the borrower has not yet appeared ; lending and 
suretiship are treated (II. xix) as acts of kindness, but 
acts of kindness that are risky, and the writer becomes 
modern enough when he describes the ways of debtors. 

Many have reckoned a loan as a windfall, and have given 
trouble to those that helped them. Till he hath received he 
will kiss a man's hands ; and for his neighbour's money he 
will speak submissly ; and when payment is due he will pro- 
long the time, and return words of heaviness, and complain 
of the times. If he prevail, he shall hardly receive the half, 
and he will count it as a windfall. 

Apart from specific directions for conduct, there is a 
contemplation of life and experience in general. The 

xxvii 



-^ Introduction 

dignity of work is asserted ; death is pronounced better 
than the dependence of a life looking to the table of 
another man. Want, it is observed, may be a preventive 
against sin and an uneasy conscience ; on the other hand 
a mercantile life is a life of constant temptation. 

A nail will stick fast between the joinings of stones ; and sin 
will force itself in between buying and selling. 

The topic of woman is variously treated. The Queen 
of Sheba seems to have left no successor amongst the 
wise men, and there is a lordly superiority in the way 
the son of Sirach considers all women available, though 
not all equally worth having. 

A woman will receive any man ; but one daughter is better 
than another. 

He easily slips into the subject of woman's frailty, and 
seems to think (IV. vii) of a father's duty to a daughter 
as that of constantly watching against her sins. On the 
other hand, when home is the topic, the strongest writing 
is used to exalt the good wife. More than this : woman's 
influence on man is treated as a necessity ; a short essay 
(II. xx) is devoted to the blessing of possessing a house 
of one's own, and another (III. x) scorns the unsettled 
single life as that of a nimble robber, skipping from city 
to city, lodging nestless wheresoever he findeth himself at 
nightfall. Health is in Ecclesiasticus treated as some- 
thing beyond riches ; and principles are laid down for 

xxviii 



Introduction B^ 

regulation of life in health and in sickness. Dreams are 
pronounced vanity (III. iii), with a reservation for those 
that may have been sent from the Lord. A beautiful 
essay (IV. i) dwells upon the burden of life, pressing on 
all men from the day of their coming forth from their 
mother's womb, until the day for their burial in the mother 
of all things ; even sleep is not free from this oppression. 

A little or nothing is his resting, and afterward in his sleep, 
as in a day of keeping watch, he is troubled in the vision of 
his heart, as one that hath escaped from the front of battle. 
In the very time of his deliverance he awaketh, and marvell- 
eth that the fear is nought. 

Finally there is a sonnet on Death (IV. iv), as the 
dread of the happy, the longed-for goal of the miserable 
and failing, and the sentence from the Most High over 
all flesh. 

To the topics of earlier literature Ecclesiastictis makes 
a notable addition in history. But this history, like the 
general idea of wisdom, is treated in the tone of celebra- 
tion, not of reflection. ^^ Let us now praise famous men," 
is the introduction to the longest of the rhetoric encomia; 
as in English literature the early Baconian ^ wisdom ' led 
in time to the Worthies of Fuller, so this second work of 
Wisdom literature ends with a succession of Hebrew Wor- 
thies. The list extends from Enoch to. Hezekiah and 
Josiah, to Zerubbabel and other leaders of the return from 

xxix 



-^s Introduction 

exile ; when it seems to be concluded it reopens to make 
mention of Simon son of Onias, and to describe the 
splendour of Temple service with a vividness which has 
suggested to some commentators the enthusiasm of an 
eye-witness. The style is the flowing rhetoric of delighted 
recollection ; and in my notes * I have pointed out passages 
which suggest to me the possibility of quotations from 
historic hymns. There is no criticism of persons or 
events, beyond the accepted commonplace of the unhappy 
end of Solomon. It was reserved for the final book of 
Wisdom literature to marshal the history of the chosen 
people so as to read into it a theory of Divine providence. 
The style of our author is sufficiently described when 
it is recognised as the gradual transition from the stiffness 
of the gnomic sentence to the flowing rhetoric which de- 
lights to accumulate parallel sentences as an end in itself. 
Imagery and other striking forms of expression abound. 
The sway of unjust wrath is its downfall ; a proud heart 
has rooted a plant of wickedness in its owner; he who 
refuses to confess his sins forces the current of the river ; 
self-will dries up the soul like a withering tree ; aged feet 
climbing up a sandy way make an image for a man weighted 
with an unworthy wife. The gossiping fool ^travails' with 
his news ; again it is said : 

Hast thou heard a word ? let it die with thee : be of good 
courage, it will not burst thee. 

* Below, pp. i8i, 182. 

XXX 



Introduction 8«- 

The images of the spark, the whip, the hedge, are effec- 
tively applied to the tongue (II. xviii) ; the impalpable 
dream is touched with a profusion of shadowy comparisons. 

Dreams give wings to fools. As one that catcheth at a 
shadow, and foUoweth after the wind, so is he that setteth 
his mind on dreams. The vision of dreams is as this thing 
against that, the likeness of a face over against a face. 

The most figurative writing is to be found in the enco- 
mium on the Works of the Lord (V. i). The falling 
snow is like the lighting of the locust, the hoar frost con- 
geals as points of thorns ; the cold north wind devours 
the mountains, burns up the wild, and consumes the 
green herb as fire ; as it passes, every gathering together 
of waters puts " on as it were a breastplate." 

Resemblances in Ecclesiasticus to other literature will 
strike every reader ; they may not be defined enough to 
afford a basis of argument, but they will awaken a curious 
interest. One would have felt sure that the suggestion of 
gratitude as a sense of favours to come was the product 
of modern cynicism : but the son of Sirach urges this 
gravely. 

He that requiteth good turns is mindful of that which cometh 
afterward. (I. xi.) 

It is startling to find closing one of these wisdom essays 
(I. xliv) the familiar Greek warning: Call no man happy 
before his death. The reference (I. xlv) to the wiping 



•^ Introduction 

of a bronze mirror reminds of the famous passage in the 
Agamemnon ; the comparison of the pot and the jar be- 
longs to a fable of ^sop ; the likening of the generations 
of men to the leaves (I. xlix) calls up the similar use of 
the image in Homer; the advice to make a door and bar 
for the mouth (II. xviii) suggests the Homeric ^pinfold of 
the mouth.' St. James is unquestionably under great 
obligations to Ecclesiasticus ; his essay on the Responsi- 
bility of Speech is almost a mosaic of quotations. There 
is a suggestion of still more important influence. When 
we read the proverb (I. Ixxiv) — 

The way of sinners is made smooth with stones ; 
And at the last end thereof is the pit of Hades — 

we cannot help thinking of the " broad road that leadeth 
to destruction." And two other passages of Ecclesiasticus 
call up two of the parables of Christ. 

There is that waxeth rich by his wariness and pinching, and 
this is the portion of his reward : when he saith, I have 
found rest, and now will I eat of my goods — yet he knoweth 
not what time shall pass, and he shall leave them to others, 
and die. (I. xliv.) 

Forgive thy neighbour the hurt that he hath done thee ; and 
then thy sins shall be pardoned when thou prayest. Man 
cherisheth anger against man ; and doth he seek healing from 
the Lord ? Upon a man like himself he hath no mercy ; and 

xxxzi 



Introduction ^ 

doth he make supplication for his own sins ? He being him- 
self flesh nourisheth wrath : who shall make atonement for 
his sins ? (II. xvii.) 



The Apocrypha has disappeared from our modern 
bibles ; and to the ordinary reader of the present 
generation Ecclesiasticus is almost an unknown book. 
Within a few weeks only the Revised Version has 
again made it accessible to him : how far he will be 
attracted to it I would not undertake to predict. It is 
a far cry from Bacon to Martin Tupper : yet Ecclesiasti- 
cus has affinities with both. In English literature it was 
Bacon that developed into Tupper : Ecclesiasticus repre- 
sents a progression which is as if Martin Tupper developed 
into Bacon. To those who like their literary food spiced 
with humour it may be said that the son of Sirach makes 
the nearest approach to humour in a literature which the 
absence of that quality distinguishes from the other great- 
est literatures of the world. Formal philosophy has at 
least an historic interest in the widening survey of life 
v;hich yet stops short of the questioning of life's difficul- 
ties. And the reader sensitive to literary form cannot fail 
to feel attracted by a work presenting such varieties of 
form : from the unit proverbs still collected to fill gaps, 
through the intermediary epigrams and maxims, to sonnets 
and monologues having the charm of highest poetry, and 
essays and encomia which, over and above the force of 

xxxiii 



-^ Introduction 

their shrewd and reverent thought, offer the constant 
attraction of watching a style in the act of developing. 

The text used in this edition is that of the Revised 
Version, the marginal renderings being often adopted. 
For the use of it I must express my obligations to the 
University Presses of Oxford and Cambridge. 

xxxiv 



I 



The Wisdom 



of 



Jesus the Son of Sirach 



otherwise known as 



Ecclesiasticus 



EC CLE SI A S TICUS 



A MISCELLANY OF WISDOM 



IN FIVE BOOKS 



PREFACE BY THE TRANSLATOR 
THE GRANDSON OF JESUS 

Whereas many and great things have been delivered 
unto lis by the law and the prophets^ and by the others 
that have followed in their steps, for the which things 
we i;zust give Israel the praise of instruction and wis- 
dom; and since not only the readers must needs become 
skilful themselves, but also they that love learning must 
be able to profit the^n which are without, both by speak- 
ing and writing: my grandfather, Jesus, having much 
given himself to the reading of the law an,d the proph- 
ets, and the other books of our fathers, and having 
gained great familiarity therei7i, was drawn on also 
himself to write somewhat pertaining to instruction and 
wisdom; in order that those who love learning, and are 
addicted to these things, might make progress much more 
by living according to the law. Ye are entreated there- 
fore to read with favour and attention ; and to pardon 
us if in any parts of what we have laboured to inter- 
pret we 7nay seem to fail in some of the phrases. For 

5 



■^ Translator's Preface 

things originally spoken in Hebrew have not the same 
force in them when they are translated into another 
tongue', and not only these^ but the law itself, and the 
prophecies, and the rest of the books ^ have no small 
difference when they are spoken in their original lan- 
guage. For having come into Egypt in the eight and 
thirtieth year of Euergetes the king^ and haviftg con- 
tinued there so?ne time, I found a copy affording no 
small instruction, I thought it therefore most necessary 
for me to apply some diligence and travail to interpret 
this book', applying indeed much watchfulness and skill 
in that space of time to bring the book to an end, and 
set it forth for them also who in the land of their 
sojourning are desirous to learn^ fashio7ting their man- 
ners beforehand^ so as to live according to the law. 



6 



THE AUTHOR'S PREFACE 

I will give thanks unto thee, O Lord, O King, and 
will praise thee, God my Saviour, I do give thanks 
unto thy name : for thou wast my protector and helper^ 
and didst deliver my body out of destruction, and out 
of the snare of a slanderous tongue, from, lips that 
forge lies] and wast my helper before thefu that stood 
by I and didst deliver me, according to the abundance 
of thy mercy and greatness of thy name, fro7n the 
gnashings of teeth ready to devo2ir, out of the hand of 
such as sought my life ; out of the manifold afflictions 
which I had; fro7n the choking of a fire on every side, 
and out of the midst of the fire which I kindled not ; 
out of the depth of the belly of the grave; and from an 
unclean tongue, and froin lying words, the slander of 
an unrighteous tongue unto the king. My soul drew 
near even unto death, and my life was near to the grave 
beneath. They compassed me on every side, and there 
was none to help me, I was looking for the succour of 
7nen, and it was not. And I remembered thy mercy, O 

7 



-^ Author's Preface 

Lord, and thy working which hath been fro7n everlast- 
ings how thou deliverest them that wait for thee^ and 
savest them out of the hand of the enemies. And I 
lifted up my supplication from the earthy and prayed 
for deliverance from death, 

I called upon the Lord, 

The father of my Lord, 
That he would not forsake me in the days of affliction ; 

In the time when there was no help against the proud: 
I will praise thy name continually. 

And will sing praise with thanksgiving. 

And my supplication was heard: for thou savedst me 
from destruction^ and deliver edst 7ne frofn the evil time : 
therefore will I give thanks and praise unto thee^ and 
bless the name of the Lord. 

When I was yet youngs or ever I went abroad^ I 
sought wisdom openly in 7ny prayer. Before the temple 
I asked for her, and I will seek her out even to the 
end. Fro7n her flower as fro7n the ripening grape my 
heart delighted in her; fny foot trod in uprightness ^ 
from my youth I tracked her out. I bowed down 77iine 
ear a little^ and received her^ and found for myself 
much instruction. I profited in her; unto hi7n that 
giveth me wisdo77i I will give glory. For I purposed 
to practise her, and I was zealous for that which is 
good; and I shall never be put to sha7ne. My soul 

8 



Author's Preface 6«- 

hath wrestled in her, and in 7ny doing I was exact ; I 
spread forth my hands to the heaven above, and 
bewailed my ignorances of her; I set my soul aright 
unto her : and in pureness I found her. I gat me a 
heart joined with her from the beginning ', therefore 
shall I not be forsaken. My inward part also was 
troubled to seek her: therefore have I gotten a good 
possession. The Lord gave me a tongue for my reward ; 
and I will praise him therewith. 

Draw near unto me, ye unlearned^ and lodge in the 
house of instruction. Say, wherefore are ye lacking in 
these things, and your souls are very thirsty ? I opened 
my mouth and spake. Get her for yourselves without 
money ; put your neck U7ider the yoke, and let your 
soul receive instruction : she is hard at hand to find. 
Behold with your eyes, how that I laboured but a little, 
and found for myself much rest. Get you instruc- 
tion with a great sum of silver, and gain inuch gold by 
her. May your soul rejoice in his mercy, and may 
ye not be put to sha^ne in praising him. Work your 
work before the ti?ne cometh, and in his time he will 
give you your reward. 



Book I 



Wisdom and the Fear of the Lord 

A Sonnet 

All wisdom cometh from the Lord, 
And is with him for ever. 

The sand of the seas, 
And the drops of rain, 
And the days of eternity^ who shall number ? 
The height of the heaven. 
And the breadth of the earth, and the deep, 
And wisdom, who shall search them out ? 
Wisdom hath been created before all things. 
And the understanding of prudence from everlasting. 

To whom hath the root of wisdom been revealed ? 
And who hath known her shrewd counsels ? 
There is one wise. 
Greatly to be feared, 
The Lord sitting upon his throne : 
He created her. 
And saw, and numbered her. 
And poured her out upon all his works. 
She is with all flesh according to his gift ; 
And he gave her freely to them that love him. 

13 



Book I i ^S Ecclesiasticus or 

The fear of the Lord 
Is glory and exultation, 
And gladness, and a crown of rejoicing. 

The fear of the Lord 
Shall delight the heart, 
And shall give gladness, and joy, and length of days. 

Whoso feareth the Lord, 

It shall go well with him at the last. 

And in the day of his death he shall be blessed. 

To fear the Lord 

Is the beginning of wisdom ; 

And it was created together with the faithful in the womb. 

With men she laid an eternal foundation ; 

And with their seed shall she be had in trust. 

To fear the Lord 

Is the fulness of wisdom ; 

And she satiateth men with her fruits. 

She shall fill all her house with desirable things, 

And her garners with her produce. 

The fear of the Lord 
Is the crown of wisdom, 
Making peace and perfect health to flourish. 

14 



The Wisdom of Jesus ^ Book I ii, iii 

He both saw and numbered her ; 

He rained down skill and knowledge of understanding, 

And exalted the honour of them that hold her fast. 

To fear the Lord 

Is the root of wisdom ; 

And her branches are length of days. 

11 

A Maxim 

Unjust wrath can never be justified i 
For the sway of his wrath is his downfall, 

A man that is longsuffering will bear for a season, and 
afterward gladness shall spring up unto him ; he will hide 
his words for a season, and the lips of many shall tell forth 

his understanding. 

• • • 
111 

A Maxim 

A parable of knowledge is iit the treasures of wisdom ; 
But godliness is an abo^nination to a sinner. 

If thou desire wisdom, keep the commandments, and the 
Lord shall give her unto thee freely ; for the fear of the 
Lord is wisdom and instruction, and in faith and meekness 
is his good pleasure. 

^5 



Book I iv, V ^ Ecclesiasticus or 






IV 

A Maxim 

Disobey not the fear of the Lord; 

And come not tmto hi7n with a double heart. 

Be not a hypocrite in the mouths of men ; and take 
good heed to thy lips. Exalt not thyself, lest thou fall, 
and bring dishonour upon thy soul ; and so the Lord shall 
reveal thy secrets, and shall cast thee down in the midst 
of the congregation ; because thou earnest not unto the 
fear of the Lord, and thy heart was full of deceit. 



A Maxim 

My son, if thou comest to serve the Lord, 
Prepare thy soul for tejnptation. 

Set thy heart aright, and constantly endure, and make 
not haste in time of calamity. Cleave unto him, and de- 
part not, that thou mayest be increased at thy latter end. 
Accept whatsoever is brought upon thee, and be long- 
suffering when thou passest into humiliation. For gold is 
tried in the fire, and acceptable men in the furnace of hu- 
miliation. Put thy trust in him, and he will help thee : 

order thy ways aright, and set thy hope on him. 

i6 



The Wisdom of Jesus 8^ Book I vi 



VI 

True and False Fear 

A Sonnet 
Ye that fear the Lord, 

Wait for his mercy ; 

And turn not aside, lest ye fall. 
Ye that fear the Lord, 

Put your trust in him ; 

And your reward shall not fail. 
Ye that fear the Lord, 

Hope for good things. 

And for eternal gladness and mercy. 

Look at the generations of old, and see. 
Who did ever put his trust in the Lord, and was ashamed.'^ 
Or who did abide in his fear, and was forsaken ? 
Or who did call upon him, and he despised him.'^ 

For the Lord is full of compassion, 
And mercy ; 
And he forgiveth sins, 
And saveth in time of affliction. 

Woe unto fearful hearts. 

And to faint hands. 

And to the sinner that goeth two ways ! 
c 17 



Book I vii -^ Ecclesiasticus or 

Woe unto the faint heart ! 

For it believeth not, 

Therefore shall it not be defended. 
Woe unto you 

That have lost your patience ! 

And what will ye do when the Lord shall visit you? 

They that fear the Lord 

Will not disobey his words ; 

And they that love him will keep his ways. 
They that fear the Lord 

Will seek his good pleasure ; 

And they that love him shall be filled with the law. 
They that fear the Lord 

Will prepare their hearts, 

And will humble their souls in his sight : — 

" We will fall into the hands of the Lord, 
And not into the hands of men : 
For as his majesty is, 
So also is his mercy." 

vii 

Honour to Parents 

An Essay 

Hear me, your father, O my children, and do thereafter, 
that ye may be saved. For the Lord hath given the father 

x8 



The Wisdom of Jesus 8^ Book I vii 

glory as touching the children, and hath confirmed the 
judgement of the mother as touching the sons. He that 
honoureth his father shall make atonement for sins ; and 
he that giveth glory to his mother is as one that layeth up 
treasure. Whoso honoureth his father shall have joy of 
his children ; and in the day of his prayer he shall be 
heard. He that giveth glory to his father shall have 
length of days ; and he that hearkeneth unto the Lord 
shall bring rest unto his mother, and will do service under 
his parents, as unto masters. In deed and word honour 
thy father, that a blessing may come upon thee from him ; 
for the blessing of the father establisheth the houses of 
children, but the curse of the mother rooteth out the foun- 
dations. Glory not thyself in the dishonour of thy father ; 
for thy father's dishonour is no glory unto thee. For the 
glory of a man is from the honour of his father ; and a 
mother in dishonour is a reproach to her children. 

My son, help thy father in his old age ; and grieve him 
not as long as he liveth. And if he fail in understanding, 
have patience with him ; and dishonour him not while 
thou art in thy full strength. For the relieving of thy 
father shall not be forgotten ; and instead of sins it shall 
be added to build thee up. In the day of thine affliction 
it shall remember thee ; as fair weather upon ice, so shall 
thy sins also melt away. He that forsaketh his father is 
as a blasphemer; and he that provoketh his mother is 
cursed of the Lord. 

12 



Book I viii, ix -^ Ecclesiasticus or 



V « « 

Vlll 

On Meekness 

An Essay 

M}^ son, go on with thy business in meekness ; so shalt 
thou be beloved of an acceptable man. The greater thou 
art, humble thyself the more, and thou shalt find favour 
before the Lord : for great is the potency of the Lord, and 
he is glorified of them that are lowly. Seek not things 
that are too hard for thee, and search not out things that 
are above thy strength. The things that have been com- 
manded thee, think thereupon ; for thou hast no need of 
the things that are secret. Be not over busy in thy super- 
fluous works ; for more things are shewed unto thee than 
men can understand. For the conceit of many hath led 
them astray ; and evil surmising hath caused their judge- 
ment to slip. A stubborn heart shall fare ill at the last ; 
and he that loveth danger shall perish therein. A stub- 
born heart shall be laden with troubles ; and the sinner 
shall heap sin upon sin. The calamity of the proud is no 
healing ; for a plant of wickedness hath taken root in him. 

ix 

The heart of the prudent will understand a parable ; 
And the ear of a listener is the desire of a wise man. 

20 



The Wisdom of Jesus 8^ Book I x-xii 



Water will quench a flaming fire ; 

And almsgiving will make atonement for sins. 

xi 

He that requiteth good turns is mindful of that which 

Cometh afterward ; 
And in the time of his falling he shall find a support. 



Xll 

Consideration for High and Low 

An Essay 

My son, deprive not the poor of his living, and make 
not the needy eyes to wait long. Make not a hungry soul 
sorrowful ; neither provoke a man in his distress. To a 
heart that is provoked add not more trouble ; and defer 
not to give to him that is in need. Reject not a suppliant 
in his affliction ; and turn not away thy face from a poor 
man. Turn not away thine eye from one that asketh of 
thee, and give none occasion to a man to curse thee ; for 
if he curse thee, in the bitterness of his soul, he that made 
him will hear his supplication. Get thyself the love of the 
congregation, and to a great man bow thy head. Incline 
thine ear to a poor man, and answer him with peaceable 

21 



Book I xiii -^ Ecclesiasticus or 

words in meekness. Deliver him that is wronged from the 
hand of him that wrongeth him ; and be not fainthearted 
in giving judgement. Be as a father unto the fatherless, 
and instead of a husband unto their mother : so shalt thou 
be as a son of the Most High, and he shall love thee more 
than thy mother doth. 



9 9 9 

Xlll 

Wisdom's Way with her Children 

An Essay 

Wisdom exalteth her sons, and taketh hold of them that 
seek her. He that loveth her loveth life ; and they that 
seek to her early shall be filled with gladness. He that 
holdeth her fast shall inherit glory ; and where he entereth, 
the Lord will bless. They that do her service shall minis- 
ter to the Holy One ; and them that love her the Lord 
doth love. He that giveth ear unto her shall judge the 
nations ; and he that giveth heed unto her shall dwell 
securely. If he trust her, he shall inherit her; and his 
generations shall have her in possession. For at the first 
she will walk with him in crooked ways, and will bring fear 
and dread upon him, and torment him with her discipline, 
until she may trust his soul, and try him by her judge- 
ments : then will she return again the straight way unto 

22 



The Wisdom of Jesus 8^ Book I xiv, xv 

him, and will gladden him, and reveal to him her secrets. 
If he go astray, she will forsake him, and give him over to 
his fall. 

xiv 

True and False Shame 

All Essay 

« 

Observ^e the opportunity, and beware of evil ; and be 
not ashamed concerning thy soul. For there is a shame 
that bringeth sin ; and there is a shame that is glory and 
grace. Accept not the person of any against thy soul ; 
and reverence no man unto thy falling. Refrain not 
speech when it tendeth to safety, and hide not thy wis- 
dom for the sake of fair-seeming ; for by speech wisdom 
shall be known, and instruction by the word of the tongue. 
Speak not against the truth ; and be abashed for thine 
ignorance. Be not ashamed to make confession of thy 
sins ; and force not the current of the river. Lay not 
thyself down for a fool to tread upon ; and accept not the 
person of one that is mighty. Strive for the truth unto 
death, and the Lord God shall fight for thee. 

XV 

Be not hasty in thy tongue, 
And in thy deeds slack and remiss. 

23 



Book I xvi-xx ^ Ecclesiasticus or 

xvi 

Be not as a lion in thy house^ 
Nor fanciful among thy servants. 

xvii 

Let not thy hand be stretched out to receive, 
And closed when thou shouldest repay. 

xviii 

Set not thy heart upon thy goods ; 
And say not, They are sufficient for me. 

xix 

An Epigram 

Follow not thine own mind and thy strength, 
To walk in the desires of thy heart ; 

And say not, Who shall have dominion over me ? 
For the Lord will surely take vengeance on thee. 

XX 

A Maxim 

Say noty ^'I sinnedj and what happened unto mel 
For the Lord is longsuffering.'^'' 

Concerning atonement, be not without fear, to add sin 
upon sins ; and say not, " His compassion is great, he will 

24 



The Wisdom of Jesus S^ Book I xxi 

be pacified for the multitude of my sins : " for mercy and 
wrath are with him, and his indignation will rest upon 
sinners. Make no tarrying to turn to the Lord, and put 
not off from day to day ; for suddenly shall the wrath of 
the Lord come forth, and thou shalt perish in the time of 
vengeance. Set not thy heart upon unrighteous gains ; 
for thou shalt profit nothing in the day of calamity. 



XXI 

Government of the Tongue 

A Proverb Cluster 

Winnow not with every wind, 
And walk not in every path : 
Thus doeth the sinner that hath a double tongue. 

Be stedfast in thy understanding ; 
And let thy word be one. 

Be swift to hear ; 

And with patience make thine answer. 

If thou hast understanding, answer thy neighbour ; 
And if not, let thy hand be upon thy mouth. 

25 



Book I xxii -^ Ecclesiasticus or 

Glory and dishonour is in talk : 
And the tongue of a man is his fall. 



An Epigram 

Be not called a whisperer ; 

And lie not in wait with thy tongue : 

For upon the thief there is shame, 

And an evil condemnation upon him that hath a double 
tongue. 

An Epigram 

In a great matter and in a small be not ignorant ; 

And instead of a friend become not an enemy ; 
For an evil name shall inherit shame and reproach : 
Even so shall the sinner that hath a double tongue. 

xxii 

Self Will 

A Maxim 

Exalt not thyself in the counsel of thy soul; 
That thy soul be not torn in pieces as a bull. 

Thou shalt eat up thy leaves, and destroy thy fruits, and 
leave thyself as a dry tree. A wicked soul shall destroy 

26 



The Wisdom of Jesus 9-^ Book I xxiii 

him that hath gotten it, and shall make him a laughing- 
stock to his enemies. 



ZXlll 

Friendship 

An Essay 

Sweet words will multiply a man's friends ; and a fair- 
speaking tongue will multiply courtesies. Let those that 
are at peace with thee be many ; but thy counsellors one 
of a thousand. If thou wouldest get thee a friend, get 
him by proving, and be not in haste to trust him. For 
there is a friend that is so for his own occasion, and he 
will not continue in the day of thy affliction. And there 
is a friend that turneth to enmity ; and he will discover 
strife to thy reproach. Andr there is a friend that is a 
companion at the table, and he will not continue in the 
day of thy affliction: and in thy prosperity he will be 
as thyself, and will be bold over thy servants ; if thou 
shalt be brought low, he Vv^ill be against thee, and will hide 
himself from thy face. Separate thyself from thine ene- 
mies ; and beware of thy friends. A faithful friend is a 
strong defence ; and he that hath found him hath found 
a treasure. There is nothing that can be taken in ex- 
change for a faithful friend ; and his excellency is beyond 
price. A faidiful friend is a medicine of life ; and they 

27 



Book I xxiv -5S Ecclesiasticus or 

that fear the Lord shall find him. He that feareth the 
Lord directeth his friendship aright ; for as he is, so is 
his neighbour also. 

xxiv 

The Pursuit of Wisdom 

An Essay 

My son, gather instruction from thy youth up : and even 
unto hoar hairs thou shalt find wisdom. Come unto her 
as one that ploweth and soweth, and wait for her good 
fruits ; for thy toil shall be little in the tillage of her, and 
thou shalt eat of her fruits right soon. How exceeding 
harsh is she to the unlearned ! And he that is without 
understanding will not abide in her; as a mighty stone 
of trial shall she rest upon him, and he will not delay 
to cast her from him. For wisdom is according to her 
name ; and she is not manifest unto many. 

Give ear, my son, and accept my judgement, and refuse 
not my counsel, and bring thy feet into her fetters, and 
thy neck into her chain. Put thy shoulder under her, 
and bear her, and be not grieved with her bonds. Come 
unto her with all thy soul, and keep her ways with thy 
whole power. Search and seek, and she shall be made 
known unto thee ; and when thou hast got hold of her, 
let her not go. For at the last thou shalt find her rest j 

28 



The Wisdom of Jesus ^ Book I xxv 

and she shall be turned for thee into gladness. And her 
fetters shall be to thee for a covering of strength, and 
her chains for a robe of glory : for there is a golden orna- 
ment upon her, and her bands are a riband of blue ; thou 
shalt put her on as a robe of glory, and shalt array thee 
with her as a crown of rejoicing. 

My son, if thou wilt, thou shalt be instructed ; and if 
thou wilt yield thy soul, thou shalt be prudent. If thou 
love to hear, thou shalt receive ; and if thou incline thine 
ear, thou shalt be wise. Stand thou in the multitude of 
the elders ; and whoso is wise, cleave thou unto him. Be 
willing to listen to every godly discourse ; and let not the 
proverbs of understanding escape thee. If thou seest a 
man of understanding, get thee betimes unto him, and let 
thy foot wear out the steps of his doors. Let thy mind 
dwell upon the ordinances of the Lord, and meditate 
continually in his commandments ; he shall establish thine 
heart, and thy desire of wisdom shall be given unto thee. 

XXV 

Sowing and Reaping 

An Epigram 

Do no evil, 

So shall no evil overtake thee. 
Depart from wrong, 

29 



Book I xxvi-xxix -^ Ecclesiasticus or 

And it shall turn aside from thee. 
My son, sow not upon the furrows of unrighteousness, 
And thou shalt not reap them sevenfold. 

xxvi 

A Maxim 

Seek not of the Lord preeminence^ 
Neither of the king the seat of honour. 

Justify not thyself in the presence of the Lord ; and 
display not thy wisdom before the king. Seek not to be 
a judge, lest thou be not able to take away iniquities ; 
lest haply thou fear the person of a mighty man, and 
lay a stumblingblock in the v/ay of thy uprightness. 

xxyii 

Sin not against the multitude of the city, 
And cast not thyself down in the crowd. 

xxyiii 

Bind not up sin twice ; 

For in one sin thou shalt not be unpunished. 



xxix 

Say not. He will look upon the multitude of my gifts, 
And when I offer to the most high God, he will accept it. 

30 



% 



The Wisdom of Jesus B^ Book I xxx-xxxv 

XXX 

Be not fainthearted in thy prayer ; 
And neglect not to give alms. 

xxxi 

Laugh not a man to scorn when he is in the bitterness 

of his soul ; 
For there is one who humbleth and exalteth. 

xxxii 

Devise not a lie against thy brother ; 
Neither do the like to a friend. 

xxxiii 

Love not to make any manner of lie ; 
For the custom thereof is not for good. 

xxxiv 

Prate not in the multitude of elders ; 
And repeat not thy words in thy prayer. 

XXXV 

Hate not laborious work ; 

Neither husbandry, which the Most High hath ordained. 

31 



Book I xxxvi-xxxix ^ Ecclesiasticus or 

xxxvi 

Number not thyself among the multitude of sinners : 
Remember that wrath will not tarry. 

xxxvii 

Humble thy soul greatly ; 

For the punishment of the ungodly man is fire and the 
worm. 

xxxviii 

Change not a friend for a thing indifferent ; 
Neither a true brother for the gold of Ophir. 

xxxix 

Household Precepts 

An Essay 

Forego not a wise and good wife ; for her grace is above 
gold. Entreat not evil a servant that worketh truly, nor 
a hireling that giveth thee his life. Let thy soul love a 
wise servant ; defraud him not of liberty. Hast thou 
cattle ? have an eye to them ; and if they are profitable to 
thee, let them stay by thee. Hast thou children? correct 
them, and bow down their neck from their youth. Hast 
thou daughters? give heed to their body, and make not 
thy face cheerful toward them. Give thy daughter in 
marriage, and thou shalt have accomplished a great mat- 

32 



The Wisdom of Jesus ^ Book I xl 

ter ; and give her to a man of understanding. Hast thou 
a wife after thy mind ? cast her not out ; but trust not 
thyself to one that is hateful. Give glory to thy father 
with thy whole heart, and forget not the pangs of thy 
mother ; remember that of them thou wast born, and what 
wilt thou recompense them for the things that they have 
done for thee? Fear the Lord with all thy soul, and 
reverence his priests ; with all thy strength love him that 
made thee, and forsake not his ministers. Fear the Lord 
and glorify the priest, and give him his portion even as 
it is commanded thee : the firstfruits, and the trespass 
offering, and the gift of the shoulders, and the sacrifice of 
sanctification, and the firstfruits of holy things. Also 
to the poor man stretch out thy hand, that thy blessing 
may be perfected. A gift hath grace in the sight of every 
man living ; and for a dead man keep not back grace. Be 
not wanting to them that weep, and mourn with them that 
mourn. Be not slow to visit a sick man, for by such 
things thou shalt gain love. In all thy matters remember 
thy last end, and thou shalt never do amiss. 

xl 

Adaptation of Behaviour to Various Sorts of Men 

An Essay 

Contend not with a mighty man, lest haply thou fall into 
his hands. Strive not with a rich man, lest haply he over- 
ly 33 



Book I xl -^ Ecclesiasticus or 

weigh thee ; for gold hath destroyed many, and turned 
aside the hearts of kings. Contend not with a man that 
is full of tongue, and heap not wood upon his fire. Jest 
not with a rude man, lest thine ancestors be dishonoured. 
Reproach not a man when he turneth from sin ; remem- 
ber that we are all worthy of punishment. Dishonour not 
a man in his old age ; for some of us also are waxing old. 
Rejoice not over one that is dead ; remember that we 
die all. Neglect not the discourse of the wise, and be 
conversant with their proverbs ; for of them thou shalt 
learn instruction, and how to minister to great men. Miss 
not the discourse of the aged (for they also learned of 
their fathers) ; because from them thou shalt learn under- 
standing, and to give answer in time of need. Kindle 
not the coals of a sinner, lest thou be burned with the 
flame of his fire. Rise not up from the presence of an 
insolent man, lest he lie in wait as an ambush for thy 
mouth. Lend not to a man that is mightier than thyself; 
and if thou lend, be as one that hath lost. Be not surety 
above thy power ; and if thou be surety, take thought as 
one that will have to pay. Go not to law with a judge ; 
for according to his honour will they give judgement for 
him. Go not in the way with a rash man, lest he be 
aggrieved with thee ; for he will do according to his own 
will, and thou shalt perish with his folly. Fight not with 
a wrathful man, and travel not with him through the desert ; 
for blood is as nothing in his sight, and where there is no 

34 



The Wisdom of Jesus ^ Book I xl 

help he will overthrow thee. Take not counsel with a 
fool ; for he will not be able to conceal the matter. Do 
no secret thing before a stranger; for thou knowest not 
what he will bring forth. Open not thine heart to every 
man ; and let him not return thee a favour. 

Be not jealous over the wife of thy bosom, and teach her 
not an evil lesson against thyself. Give not thy soul unto 
a woman, that she should set her foot upon thy strength. 
Go not to meet a woman that playeth the harlot, lest 
haply thou fall into her snares. Use not the company of 
a woman that is a singer, lest haply thou be caught by her 
attempts. Gaze not on a maid, lest haply thou be trapped 
in her penalties. Give not thy soul unto harlots, that 
thou lose not thine inheritance. Look not round about 
thee in the streets of the city, neither wander thou in the 
solitary places thereof. Turn away thine eye from a 
comely woman, and gaze not on another's beauty ; by the 
beauty of a woman many have been led astray, and here- 
with love is kindled as a fire. Sit not at all with a woman 
that hath a husband, and revel not with her at the wine ; 
lest haply thy soul turn aside unto her, and with thy spirit 
thou slide into destruction. 

Forsake not an old friend, for the new is not compara- 
ble to him : as new wine, so is a new friend ; if it become 
old, thou shalt drink it with gladness. Envy not the 
glory of a sinner ; for thou knowest not what shall be his 
overthrow. Delight not in the delights of the ungodly; 

35 



Book I xli ^ Ecclesiasticus or 

remember they shall not go unpunished unto the grave. 
Keep thee far from the man that hath power to kill, and 
thou shalt have no suspicion of the fear of death. And 
if thou come unto him, commit no fault, lest he take away 
thy life ; know surely that thou goest about in the midst 
of snares, and walkest upon the battlements of a city. As 
well as thou canst, guess at thy neighbours ; and take 
counsel with the wise. Let thy converse be with men of 
understanding; and let all thy discourse be in the law 
of the Most High. Let just men be the companions of 
thy board ; and let thy glorifying be in the fear of the 
Lord. 

xli 

Wisdom and Government 

An Essay 

For the hand of the artificers a work shall be com- 
mended : and he that ruleth the people shall be counted 
wise for his speech. A man full of tongue is dangerous 
in his city ; and he that is headlong in his speech shall be 
hated. A wise judge will instruct his people ; and the gov- 
ernment of a man of understanding shall be well ordered. 
As is the judge of his people, so are his ministers ; and 
as is the ruler of the city, such are all they that dwell 
therein. An uninstructed king will destroy his people ; 

36 



The Wisdom of Jesus 8^ Book I 

and a city will be established through the understanding 
of the powerful. In the hand of the Lord is the authority 
of the earth ; and in due time he will raise up over it one 
that is profitable. In the hand of the Lord is the pros- 
perity of a man ; and upon the person of the scribe shall 
he lay his honour. 

xlii 

Pride and True Greatness 

An Essay 

Be not wroth with thy neighbour for every wrong ; and 
do nothing by works of violence. Pride is hateful before 
the Lord and before men ; and in the judgement of both 
will unrighteousness err. Sovereignty is transferred from 
nation to nation because of iniquities, and deeds of vio- 
lence, and greed of money. Why is earth and ashes 
proud because in his life he hath cast away his bowels ? It 
is a long disease ; the physician mocketh : and he is a 
king today, and tomorrow he shall die. For when a man 
is dead, he shall inherit creeping things, and beasts, and 
worms. It is the beginning of pride when a man depart- 
eth from the Lord ; and his heart is departed from him 
that made him. For the beginning of pride is sin ; and 
he that keepeth it will pour forth abomination. For this 
cause the Lord brought upon them strange calamities, and 

37 



Book I xlii ^ Ecclesiasticus or 

overthrew them utterly. The Lord cast down the thrones 
of rulers, and set the meek in their stead. The Lord 
plucked up the roots of nations, and planted the lowly in 
their stead. The Lord overthrew the lands of nations, 
and destroyed them unto the foundations of the earth. 
He took some of them away, and destroyed them, and 
made their memorial to cease from the earth. 

Pride hath not been created for men, nor wrathful anger 
for the offspring of women. 

What manner of seed hath honour? 

The seed of man. 
What manner of seed hath honour? 

They that fear the Lord. 

What manner of seed hath no honour? 

The seed of man. 
What manner of seed hath no honour? 

They that transgress the commandments. 

In the midst of brethren he that ruleth them hath honour ; 
and in the eyes of the Lord they that fear him. The rich 
man and the honourable, and the poor, their glorying is 
the fear of the Lord. It is not right to dishonour a poor 
man that hath understanding; and it is not fitting to 
glorify a man that is a sinner. The great man, and the 
judge, and the mighty man, shall be glorified : and there 
is not one of them greater than he that feareth the Lord. 

38 



The Wisdom of Jesus ^ Book I xlii 

Free men shall minister unto a wise servant ; and a man 
that hath knowledge will not murmur thereat. 

Be not over wise in doing thy work. And glorify not 
thyself in the time of thy distress : better is he that 
laboureth, and aboundeth in all things, than he that 
glorifieth himself and lacketh bread. My son, glorify 
thy soul in meekness, and give it honour according to the 
worthiness thereof. Who will justify him that sinneth 
against his ovv^n soul? and who will glorify him that dis- 
honoureth his own life ? A poor man is glorified for his 
knowledge, and a rich man is glorified for his riches ; 
but he that is glorified in poverty, how much more in 
riches? and he that is inglorious in riches, how much 
more in poverty? The wisdom of the lowly shall lift up 
his head, and make him to sit in the midst of great men. 
Commend not a man for his beauty, and abhor not a man 
for his outward appearance : the bee is little among such 
as fly, and her fmit is the chief of sweetmeats. Glory 
not in the putting on of raiment, and exalt not thyself in 
the day of honour. For the works of the Lord are won- 
derful, and his works are hidden among men : many kings 
have sat down upon the ground, and one that was never 
thought of hath worn a diadem ; many mighty men have 
been greatly disgraced, and men of renown have been 
delivered into other men's hands. 



39 



Book I xliii, xliv ^ Ecclesiasticus or 

xliii 

On Meddlesomeness 

A Proverb Cluster 

Blame not before tJioti hast examined : understand first, 
and then rebuke. Answer not before thou hast heard ; 
and interrupt not in the midst of speech. 

Strive not in a matter that concerneth thee not ; 
And where sinners judge, sit not thou with them. 

My son, be not busy about many matters : for if thou 
meddle much thou shalt not be unpunished ; and if thou 
pursue, thou shalt not overtake ; and thou shalt not 
escape by fleeing. 

xliv 

Prosperity and Adversity are from the Lord 

An Essay 

There is one that toileth, and laboureth, and maketh 
haste, and is so much the more behind. There is one 

40 



The Wisdom of Jesus 8^ Book I xliv 

that is sluggish, and hath need of help, lacking in 
strength, and that aboundeth in poverty ; and the eyes of 
the Lord looked upon him for good, and he set him up 
from his low estate, and lifted up his head ; and many 
marvelled at him. Good things and evil, life and death, 
poverty and riches, are from the Lord. The gift of the 
Lord remaineth with the godly, and his good pleasure 
shall prosper for ever. There is that waxeth rich by his 
wariness and pinching, and this is the portion of his 
reward : when he saith, I have found rest, and now will I 
eat of my goods — yet he knoweth not what time shall 
pass, and he shall leave them to others, and die. Be sted- 
fast in thy covenant, and be conversant therein, and wax 
old in thy work. Marvel not at the works of a sinner, but 
trust the Lord, and abide in thy labour ; for it is an easy 
thing in the sight of the Lord swiftly on the sudden to 
make a poor man rich. The blessing of the Lord is in 
the reward of the godly ; and in an hour that cometh 
swiftly he maketh his blessing to flourish. Say not. What 
use is there of me? And what from henceforth shall my 
good things be? Say not, I have sufficient, and from 
henceforth what harm shall happen unto me? In the day 
of good things there is a forgetfulness of evil things ; and 
in the day of evil things a man will not remember 
things that are good. For it is an easy thing in the 
sight of the Lord to reward a man in the day of death 
according to his ways. The affliction of an hour causeth 

41 



Book I xlv -^ Ecclesiasticus or 

forgetfulness of delight ; and in the last end of a man is 
the revelation of his deeds. Call no man blessed before 
his death ; and a man shall be known in his children. 

xlv 

Choice of Company 

An Essay 

Bring not every man into thine house ; for many are the 
plots of the deceitful man. As a decoy partridge in a 
cage, so is the heart of a proud man ; and as one that is a 
spy, he looketh upon thy falling. For he lieth in v^ait to 
turn things that are good into evil ; and in things that are 
praiseworthy he will lay blame. From a spark of fire a 
heap of many coals is kindled ; and a sinful man lieth in 
wait for blood. Take heed of an evil-doer, for he con- 
triveth wicked things ; lest haply he bring upon thee 
blame for ever. Receive a stranger into thine house, and 
he will distract thee with brawls, and estrange thee from 
thine own. 

If thou do good, know to whom thou doest it ; and thy 
good deeds shall have thanks. Do good to a godly man, 
and thou shalt find a recompense ; and if not from him, 
yet from the Most High. There shall no good come to 
him that continueth to do evil, nor to him that giveth no 
alms. Give to the godly man, and help not the sinner. 

42 



The Wisdom of Jesus 8^ Book I xlv 

Do good to one that is lowly, and give not to an ungodly 
man ; keep back his bread, and give it not to him, lest he 
overmaster thee thereby ; for thou shalt receive twice as 
much evil for all the good thou shalt have done unto him. 
For the Most High also hateth sinners, and will repay 
vengeance unto the ungodly. Give to the good man, and 
help not the sinner. 

A man's friend will not be fully tried in prosperity ; and 
his enemy will not be hidden in adversity. In a man's 
prosperity his enemies are grieved ; and in his adversity 
even his friend will be separated from him. Never trust 
thine enemy, for like as the brass rusteth, so is his wicked- 
ness : though he humble himself, and go crouching, yet 
take good heed, and beware of him, and thou shalt be 
unto him as one that hath wiped a mirror, and thou shalt 
know that he hath not utterly rusted it. Set him not by 
thee, lest he overthrow thee and stand in thy place ; let 
him not sit on thy right hand, lest he seek to take thy 
seat, and at the last thou acknowledge my words, and 
be pricked with my sayings. Who will pity a charmer 
that is bitten with a serpent ? or any that come nigh wild 
beasts ? Even so who will pity him that goeth to a 
sinner, and is mingled with him in his sins ? For a while 
he will abide with thee, and if thou give way, he will not 
hold out. And the enemy will speak sweetly with his 
lips, and in his heart take counsel how to overthrow thee 
into a pit ; the enemy will weep with his eyes, and if he 

43 



Book I xlv -^ Ecclesiasticus or 

find opportunity, he will not be satiated with blood. If 
adversity meet thee, thou shalt find him there before thee ; 
and as though he would help thee, he will trip up thy heel. 
He will shake his head, and clap his hands, and whisper 
much, and change his countenance. 

He that toucheth pitch shall be defiled ; and he that hath 
fellowship with a proud man shall become like unto him. 
Take not up a burden above thy strength ; and have no 
fellowship with one that is mightier and richer than thy- 
self. What fellowship shall the earthen pot have with 
the kettle ? this shall smite, and that shall be dashed in 
pieces. The rich man doeth a wrong, and he threateneth 
withal : the poor is wronged, and he shall entreat withal. 
If thou be profitable, he will make merchandise of thee ; 
and if thou be in want, he will forsake thee. If thou have 
substance, he will live with thee ; and he will make thee 
bare, and will not be sorry. Hath he had need of thee ? 
then he will deceive thee, and smile upon thee, and give 
thee hope : he will speak thee fair, and say. What needest 
thou? and he will shame thee by his meats, until he have 
made thee bare twice or thrice. And at the last he will 
laugh thee to scorn ; afterward will he see thee, and will 
forsake thee, and shake his head at thee. Beware that 
thou be not deceived, and brought low in thy mirth. If a 
mighty man invite thee, be retiring, and so much the more 
will he invite thee. Press not upon him, lest thou be 
thrust back ; and stand not far off, lest thou be forgotten. 

44 



The Wisdom of Jesus B^ Book I xlv 

Affect not to speak with him as an equal, and believe not 
his many words : for with much talk will he try thee, and 
in a smiling manner will search thee out. He that keepeth 
not to himself words spoken is unmerciful ; and he will not 
spare to hurt and to bind. Keep them to thyself, and take 
earnest heed, for thou walkest in peril of thy falling. 

Every living creature loveth his like, and every man 
loveth his neighbour. All flesh consorteth according to 
kind, and a man will cleave to his like. What fellowship 
shall the wolf have with the lamb ? so is the sinner unto 
the godly. What peace is there between the hyena and 
the dog? and what peace between the rich man and the 
poor? Wild asses are the prey of lions in the wilderness ; 
so poor men are pasture for the rich. Lowliness is an 
abomination to a proud man ; so a poor man is an abomi- 
nation to the rich. A rich man when he is shaken is held 
up of his friends ; but one of low degree being down is 
thrust away also by his friends. When a rich man is 
fallen, there are many helpers ; he speaketh things not 
to be spoken, and men justify him : a man of low degree 
falleth, and men rebuke him withal ; he uttereth wisdom, 
and no place is allowed him. A rich man speaketh, and 
all keep silence ; and what he saith they extol to the 
clouds : a poor man speaketh, and they say. Who is this? 
and if he stumble, they will help to overthrow him. Riches 
are good that have no sin ; and poverty is evil in the 
mouth of the ungodly. 

45 



Book I xlvi-xlix -^ Ecclesiasticus t>T 

xlvi 

The heart of a man changeth his countenance, 
Whether it be for good or for evil. 

xlvii 

A cheerful countenance is a token of a heart that is in 

prosperity ; 
And the finding out of parables is a weariness of thinking. 

zlviii 

An Epigram 

Blessed is the man that hath not slipped with his mouth, 
And is not pricked with sorrow for sins. 

Blessed is he whose soul doth not condemn him, 

And who is not fallen from his hope. 

xlix 

Niggardliness 

An Essay 

Riches are not comely for a niggard ; and what should 
an envious man do with money? He that gathereth by 
taking from his own soul gathereth for others ; and others 
shall revel in his goods. He that is evil to himself, to 

46 



The Wisdom of Jesus B^ Book I xlix 

whom will he be good? and he shall not rejoice in his 
possessions. There is none more evil than he that envi- 
eth himself; and this is a recompense of his wickedness. 
Even if he doeth good, he doeth it in forgetfulness ; and 
at the last he sheweth forth his wickedness. Evil is he 
that envieth with his eye, turning away the face, and de- 
spising the souls of men. A covetous man's eye is not 
satisfied with his portion ; and wicked injustice drieth up 
his soul. An evil eye is grudging of bread, and he is 
miserly at his table. 

My son, according as thou hast, do well unto thyself, 
and bring offerings unto the Lord worthily. Remember 
that death will not tarry, and that the covenant of the 
grave is not shewed unto thee. Do well unto thy friend 
before thou die ; and according to thy ability stretch out 
thy hand and give to him. Defraud not thyself of a good 
day ; and let not the portion of a good desire pass thee 
by. Shalt thou not leave thy labours unto another? and 
thy toils to be divided by lot ? Give, and take, and beguile 
thy soul ; for there is no seeking of luxury in the grave. 
All flesh waxeth old as a garment ; for the covenant from 
the beginning is. Thou shalt die the death. As of the 
leaves flourishing on a thick tree, some it sheddeth, and 
some it maketh to grow : so also of the generations of 
flesh and blood, one cometh to an end, and another is 
born. Every work rotteth and falleth away, and the 
worker thereof shall depart with it. 

4/ 



Book II -*8 Ecclesiasticus or 

1 

The Pursuer of Wisdom and his Reward 

An Essay 

Blessed is the man that shall meditate in wisdom, and 
that shall discourse by his understanding. He that con- 
sidereth her ways in his heart shall also have knowledge 
in her secrets. Go forth after her as one that tracketh, and 
lie in wait in her ways ; he that prieth in at her windows 
shall also hearken at her doors ; he that lodgeth close to 
her house shall also fasten a nail in her walls. He shall 
pitch his tent nigh at hand to her, and shall lodge in a 
lodging where good things are. He shall set his children 
under her shelter, and shall rest under her branches. By 
her he shall be covered from heat, and shall lodge in her 
glory. 

He that feareth the Lord will do this ; and he that hath 
possession of the law shall obtain her. And as a mother 
shall she meet him, and receive him as a wife married in 
her virginity. With bread of understanding shall she feed 
him, and give him water of wisdom to drink. He shall be 
stayed upon her, and shall not be moved; and shall rely 
upon her, and shall not be confounded. And she shall 1 
exalt him above his neighbours ; and in the midst of the 
congregation shall she open his mouth. He shall inherit 

48 



The Wisdom of Jesus B^ Book I li 

joy, and a crown of gladness, and an everlasting name. 
Foolish men shall not obtain her; and sinners shall not 
see her. She is far from pride ; and liars shall not remem- 
ber her. Praise is not comely in the mouth of a sinner; 
for it was not sent him from the Lord. For praise shall 
be spoken in wisdom, and the Lord will prosper it. 



li 

On Free Will 

An Essay 

Say not thou. It is through the Lord that I fell away ; 
for thou shalt not do the things that he hateth. Say not 
thou. It is he that caused me to err ; for he hath no need 
of a sinful man. The Lord hateth every abomination; 
and they that fear him love it not. He himself made man 
from the beginning, and left him in the hand of his own 
counsel. If thou wilt, thou shalt keep the commandments ; 
and to perform faithfulness is of thine own good pleasure. 
He hath set fire and water before thee : thou shalt stretch 
forth thy hand unto whichsoever thou wilt. Before man 
is life and death; and whichsoever he liketh, it shall be 
given him. For great is the wisdom of the Lord : he is 
mighty in power, and beholdeth all things ; and his eyes 
are upon them that fear him ; and he will take knowledge 
E 49 



Book I lii ^ Ecclesiasticus or 

of every work of man. He hath not commanded any man 
to be ungodly ; and he hath not given any man license 
to sin. 

lii 

No Safety for Sinners 

An Essay 

Desire not a multitude of unprofitable children, neither 
delight in ungodly sons. If they multiply, delight not in 
them, except the fear of the Lord be with them. Trust 
not thou in their life, neither rely on their condition : for 
one is better than a thousand, and to die childless than 
to have ungodly children. For from one that hath under- 
standing shall a city be peopled ; but a race of wicked men 
shall be made desolate. Many such things have I seen 
with mine eyes ; and mine ear hath heard mightier things 
than these. In the congregation of sinners shall a fire be 
kindled ; and in a disobedient nation wrath is kindled. 
He was not pacified toward the giants of old time, who 
revolted in their strength ; he spared not those with whom 
Lot sojourned, whom he abhorred for their pride ; he pit- 
ied not the people of perdition, who were taken away in 
their sins ; and in like manner the six hundred thousand 
footmen, who were gathered together in the hardness of 

50 



The Wisdom of Jesus ^ Book I Hi 

their hearts. Even if there be one stiffnecked person, it 
is marvel if he shall be unpunished : for mercy and wrath 
are with him ; he is mighty to forgive, and he poureth out 
wrath ; as his mercy is great, so is his correction also ; he 
judgeth a man according to his works. The sinner shall 
not escape with his plunder ; and the patience of the godly 
shall not be frustrate. He will make room for every work 
of mercy ; each man shall find according to his works. 

Say not thou, " I shall be hidden from the Lord ; and who 
shall remember me from on high ? I shall not be known 
among so many people ; for what is my soul in a bound- 
less creation ? " Behold, the heaven, and the heaven of 
heavens, the deep, and the earth, shall be moved when 
he shall visit ; the mountains and foundations of the earth 
together are shaken with trembling when he looketh upon 
them. And no heart shall think upon these things : and 
who shall conceive his ways? And there is a tempest 
which no man shall see ; yea, the more part of his works 
are hid. — " Who shall declare the works of his righteous- 
ness ? or who shall endure them ? for his covenant is afar 
off." — He that is wanting in understanding thinketh upon 
these things ; and an unwise and erring man thinketh 
follies. 



51 



Book I liii -^ Ecclesiasticus or 

liii 

God's Work of Creation and Restoration 

An Essay 

My son, hearken unto me, and learn knowledge, and 
give heed to my words with thy heart. I will shew forth 
instruction by weight, and declare knowledge exactly. 

In the judgement of the Lord are his works from the 
beginning ; and from the making of them he disposed the 
parts thereof. 

He garnished his works for ever, 

And the beginnings of them unto their generations ; 
They neither hunger, nor are weary. 

And they cease not from their works. 
No one thrusteth aside his neighbour; 

And they shall never disobey his word. 

After this also the Lord looked upon the earth, and filled 
it with his blessings. All manner of living things covered 
the face thereof; and into it is their return. 

The Lord created man of the earth, and turned him 
back unto it again. He gave them days by number, and a 
set time, and gave them authority over the things that are. 
thereon. He endued them with strength proper to them ; 
and made them according to his own image. He put the 

52 



The Wisdom of Jesus 8«- Book I liii 

fear of man upon all flesh, and gave him to have dominion 
over beasts and fowls. Counsel, and tongue, and eyes, 
ears, and heart, gave he them to understand withal. He 
filled them with the knowledge of wisdom, and shewed 
them good and evil. 

He set his eye upon their hearts, 
To shew them the majesty of his works ; 

And they shall praise the name of his holiness, 
That they may declare the majesty of his works. 

He added unto them knowledge, 
And gave them a law of life for a heritage. 

He made an everlasting covenant with them, and shewed 
them his judgements. Their eyes saw the majesty of his 
glory ; and their ear heard the glory of his voice. And he 
said unto them. Beware of all unrighteousness ; and he 
gave them commandment, each man concerning his neigh- 
bour. Their ways are ever before him ; they shall not be 
hid from his eyes. 

For every nation he appointed a ruler ; 

And Israel is the Lord's portion. 
All their works are as the sun before him ; 

And his eyes are continually upon their ways. 
Their iniquities are not hid from him ; 

And all their sins are before the Lord. 
With him the alms of a man is as a signet ; 

And he will keep the bounty of a man as the apple of the 
eye. 



Book I liii ^ Ecclesiasticus or 

Afterwards he will rise up and recompense them, and 
render their recompense upon their head. 

Howbeit unto them that repent he granteth a return ; 
and he comforteth them that are losing patience. Return 
unto the Lord, and forsake sins ; make thy prayer before 
his face, and lessen the offence. Turn again to the Most 
High, and turn away from iniquity ; and greatly hate the 
abominable thing. Who shall give praise to the Most 
High in the grave, instead of them which live and return 
thanks ? Thanksgiving perisheth from the dead, as from 
one that is not : he that is in life and health shall praise 
the Lord. How great is the mercy of the Lord, and his 
forgiveness unto them that turn unto him ! For all things 
cannot be in men, because the son of man is not immortal. 

What is brighter than the sun? yet this faileth : 
And an evil man will think on flesh and blood. 

He looketh upon the power of the height of heaven: 
And all men are earth and ashes. 

He that liveth for ever created all things in common. 
The Lord alone shall be justified. To none hath he given 
powxr to declare his works : and who shall trace out his 
mighty deeds? Who shall number the strength of his 
majesty? and who shall also tell out his mercies? As for 
the wondrous works of the Lord, it is not possible to take 
from them nor add to them, neither is it possible to track 
them out : when a man hath finished, then he is but at the 

54 



The Wisdom of Jesus 8^ Book I liv 

beginning; and when he ceaseth, then shall he be in 
perplexity. 

What is man? 

And whereto serveth he? 
What is his good? 

And what is his evil? 
The number of man's days at the most are a hundred years: 

As a drop of water from the sea, 

And a pebble from the sand, 
So are a few years in the day of eternity. 

For this cause the Lord was longsuffering over them, and 
poured out his mercy upon them. He saw and perceived 
their end, that it is evil ; therefore he multiplied his forgive- 
ness. The mercy of a man is upon his neighbour ; but 
the mercy of the Lord is upon all flesh : reproving and 
chastening, and teaching, and bringing again, as a shep- 
herd doth his flock. He hath mercy on them that accept 
chastening, and that diligently seek after his judgements. 



liv 

On Graciousness 

A Proverb Cluster 

My son, to thy good deeds add no blemish ; 
And no grief of words in any of thy giving. 

55 



Book I Iv -59 Ecclesiasticus or 

Shall not the dew assuage the scorching heat? 
So is a word better than a gift. 



Lo, is not a word better than a gift? 
And both are with a gracious man. 

A fool will upbraid ungraciously ; 

And the gift of an envious man consumeth the eyes. 



Iv 

On Taking Heed in Time 

An Essay 

Learn before thou speak ; and have a care of thy health 
or ever thou be sick. Before judgement examine thyself; 
and in the hour of visitation thou shalt find forgiveness. 
Humble thyself before thou be sick ; and in the time of 
sins shew repentance. Let nothing hinder thee to pay 
thy vow in due time ; and wait not until death to be justi- 
fied. Before thou makest a vow, prepare thyself; and be 
not as a man that tempteth the Lord. Think upon the 
wrath that shall be in the days of the end, and the time 
of vengeance, when he turneth away his face. In the 

56 



I 



The Wisdom of Jesus ^ Book I Ivi-lviii 

days of fulness remember the time of hunger, and poverty 
and want in the days of wealth. From morning until 
evening the time changeth ; and all things are speedy 
before the Lord. A wise man will fear in everything ; and 
in days of sinning he will beware of offence. 



Ivi 

Every man of understanding knoweth wisdom ; 
And he will give thanks unto him that found her. 

Ivii 

They that were of understanding in sayings 
Became also wise themselves, 
And poured forth apt proverbs. 



Iviii 

Three Temperance Maxims 

Go not after thy lusts ; 

And refrain thyself from thine appetites. 

If thou give fully to thy soul the delight of her desire, 
she will make thee the laughingstock of thine enemies. 

57 



Book I lix -^ Ecclesiasticus or 

Make not merry in 7mich luxury ; 
Neither be tied to the expense thereof. 

Be not made a beggar by banqueting upon borrowing, 
when thou hast nothing in thy purse. A workman that 
is a drunkard shall not become rich. 



He that despiseth small things 
Shall fall by little and little. 

Wine and women will make men of understanding to 
fall away : and he that cleaveth to harlots will be the more 
reckless. Moths and worms shall have him to heritage ; 
and a reckless soul shall be taken away. 



lix 

Against Gossip 

An Essay 

He that is hasty to trust is lightminded ; and he that 
sinneth shall offend against his own soul. He that maketh 
merry in his heart shall be condemned : and he that hateth 
talk hath the less wickedness. Never repeat what is told 
thee, and thou shalt fare never the worse. Whether it be 

58 



The Wisdom of Jesus B^ Book I Ix 

of friend or foe, tell it not ; and unless it is a sin to thee, 
reveal it not : for he hath heard thee, and observed thee, 
and when the time cometh he will hate thee. Hast thou 
heard a word ? let it die with thee : be of good courage, 
it will not burst thee. A fool will travail in pain with a 
word, as a woman in labour with a child. As an arrow 
that sticketh in the flesh of the thigh, so is a word in a 
fooPs belly. Reprove a friend : it may be he did it not, 
and if he did something, that he may do it no more. Re- 
prove thy neighbour : it may be he said it not, and if he 
hath said it, that he may not say it again. Reprove a 
friend, for many times there is slander; and trust not 
every word. There is one that slippeth, and not from 
the heart ; and who is he that hath not sinned with his 
tongue? Reprove thy neighbour before thou threaten 
him ; and give place to the law of the Most High. 



Ix 

Wisdom and its Counterfeits 

An Essay 

All wisdom is the fear of the Lord ; and in all wisdom 
is the doing of the law. And the knowledge of wicked- 
ness is not wisdom ; and the prudence of sinners is not 

59 



Book I Ix ^ Ecclesiasticus or 

counsel. There is a wickedness and the same is abomina- 
tion, and there is a fool wanting in wisdom : better is one 
that hath small understanding and feareth, than one that 
hath much prudence and transgresseth the law. 

There is an exquisite subtilty, and the same is unjust ; 
and there is one that perverteth favour to gain a judge- 
ment. There is one that doeth wickedly, that hangeth 
down his head with mourning ; but inwardly he is full of 
deceit, bowing down his face, and making as if he were 
deaf of one ear : where he is not known, he will be before- 
hand with thee. And if for want of power he be hindered 
from sinning, if he find opportunity, he will do mischief. 
A man shall be known by his look, and one that hath 
understanding shall be known by his face, when thou 
meetest him ; a man's attire, and grinning laughter, and 
gait, shew what he is. , 

There is a reproof that is not comely ; and there is a 
man that keepeth silence, and he is wise. How good is 
it to reprove, rather than to be wroth ; and he that maketh 
confession shall be kept back from hurt. As is the lust of 
an eunuch to deflower a virgin ; so is he that executeth 
judgements with violence. 

There is one that keepeth silence, and is found wise ; 
and there is one that is hated for his much talk. There 
is one that keepeth silence, for he hath no answer to 
make ; and there is that keepeth silence, as knowing his 
time. A wise man will be silent till his time come ; but the 

60 



The Wisdom of Jesus e«- Book I Ixi 

braggart and fool will overpass his time. He that useth 
many words shall be abhorred ; and he that taketh to him- 
self authority therein shall be hated. 

There is a prosperity that a man findeth in misfortunes ; 
and there is a gain that turneth to loss. There is a gift 
that shall not profit thee ; and there is a gift whose recom- 
pense is double. There is an abasement because of glory ; 
and there is that hath lifted up his head from a low estate. 
There is that buyeth much for a little, and payeth for it 
again sevenfold. 

He that is wise in words shall make himself beloved ; 
but the pleasantries of fools shall be wasted. 



Ixi 



A Maxim 

The gift of a fool shall not profit thee; 
For his eyes are many instead of one. 

He will give little and upbraid much, and he will open 
his mouth like a crier ; today he will lend, and tomorrow 
he will ask it again : such an one is a hateful man. 



6x 



Book I Ixii-lxvi ^ Ecclesiasticus or 

Ixii 

An Epigram 

The fool will say, I have no friend, 

And I have no thanks for my good deeds ; 

They that eat my bread are of evil tongue. 

How oft, and of how many, shall he be laughed to scorn! 

Ixiii 

A slip on a pavement is better than a slip with the tongue ; 
So the fall of the wicked shall come speedily. 

Ixiv 

A man without grace is as a tale out of season ; 
It will be continually in the mouth of the ignorant. 

Ixv 

A wise sentence from a fooPs mouth will be rejected ; 
For he will not speak it in its season. 

Ixvi 

There is that is hindered from sinning through want ; 
And when he taketh rest, he shall not be troubled. 

62 



The Wisdom of Jesus ^ Book I Ixvii-lxxi 

Ixvii 

There is that destroyeth his soul through bashfulness ; 
And by a foolish countenance he will destroy it. 

Ixviii 

There is that for bashfulness promiseth to his friend ; 
And he maketh him his enemy for nothing. 

Ixix 

A Maxim 

A lie is afoul blot in a man : 

It will be continually in the mouth of the ignorant, 

A thief is better than a man that is continually lying ; 
but they both shall inherit destruction. The disposition 
of a liar is dishonour ; and his shame is with him con- 
tinually. 

Ixx 

He that is wise in words shall advance himself; 
And one that is prudent will please great men. 

Ixxi 

He that tilleth his land shall raise his heap high ; 
And he that pleaseth great men shall get pardon for 
iniquity. 

63 



Book I Ixxii-lxxiv ^ Ecclesiasticus or 

Ixxii 

Presents and gifts blind the eyes of the wise, 
And as a muzzle on the mouth turn away reproofs. 



Ixxiii 

An Epigram 

Wisdom that is hid, 
And treasure that is out of sight, 
What profit is in them both ? 
Better is a man that hideth his folly 
Than a man that hideth his wisdom. 

Ixxiv 

Sin and its Judgement 

A Proverb Cluster 

My son, hast thou sinned ? add no more thereto ; 
And make supplication for thy former sins. 

'IS: 

Flee fro7n sin as from the face of a serpent: for if thou 
draw nigh it will bite thee : the teeth thereof are the teeth 
of a lion, slaying the souls of men. 

64 



The Wisdom of Jesus ^ Book I Ixxiv 

All iniquity is as a two-edged sword ; 
Its stroke hath no healing. 



Terror and violence will lay waste riches ; 

So the house of a haughty man shall be laid waste. 



Supplication from a poor man's mouth reacheth to the ears 

of God, 
And his judgement cometh speedily. 



One that hateth reproof is in the path of the sinner ; 
And he that feareth the Lord will turn again in his heart. 



He that is mighty in tongue is known afar off: 

But the man of understanding knoweth when he slippeth. 



He that buildeth his house with other men's money 

Is like one that gathereth himself stones against winter. 



The congregation of wicked men is as tow wrapped to- 
gether ; 
And the end of them is a flame of fire. 
F 65 



Book I Ixxv -^ Ecclesiasticus or 

The way of sinners is made smooth with stones ; 
And at the last end thereof is the pit of Hades. 



Ixxv 

Wise Men and Fools 

A Proverb Cluster 

He that keepeth the law becometh master of the intent 

thereof; 
And the end of the fear of the Lord is wisdom. 
He that is not clever will not be instructed ; 
And there is a cleverness which maketh bitterness to 
abound. 

The knowledge of a wise man shall be made to abound as 
a flood ; 

And his counsel as a fountain of life. 
The inward parts of a fool are like a broken vessel ; 

And he will hold no knowledge. 

If a man of knowledge hear a wise word, 
He will commend it, and add unto it : 
The dissolute man heareth it, 

And it displeaseth him, and he putteth it away behind 
his back. 

66 



The Wisdom of Jesus ^ Book I Ixxv 

The discourse of a fool is like a burden in the way ; 
But grace shall be found on the lips of the wise. 

The mouth of the prudent man shall be sought for in 
the congregation ; 

And they will ponder his words in their heart. 



As a house that is destroyed, so is wisdom to a fool ; 
And the knowledge of an unwise man is as talk without 
sense. 

An Epigram 

Instruction is as fetters on the feet of an unwise man, 

And as manacles on the right hand. 

(A fool lifteth up his voice with laughter ; 

But a clever man will scarce smile quietly.) 
Instruction is to a prudent man as an ornament of gold, 

And as a bracelet upon his right arm. 



A Maxim 

The foot of a fool is soon in another man'^s house ; 
But a man of experience will be ashamed of entering, 

A foolish man peepeth in from the door of another man's 
house ; but a man that is instructed will stand without. 

67 



Book I Ixxvi -^ Ecclesiasticus or 

It is a want of instruction in a man to listen at the door ; 
but the prudent man will be grieved with the disgrace. 
The lips of strangers will be grieved at these things ; but 
the words of prudent men will be weighed in the balance. 

The heart of fools is in their mouth ; 
But the mouth of wise men is their heart. 



Ixxvi 

The Hatefulness of Evil 

A Proverb Cluster 

When the ungodly curseth Satan, 
He curseth his own soul. 

A whisperer defileth his own soul, 

And shall be hated wheresoever he sojourneth. 

An Epigram 

A slothful man is compared to a stone that is defiled ; 

And every one will hiss him out in his disgrace. 
A slothful man is compared to the filth of a dunghill ; 

Every man that taketh it up will shake out his hand. 

68 



The Wisdom of Jesus 8^- Book I Ixxvii 

A father hath shame in having begotten anuninstructed son ; 
And a fooUsh daughter is born to his loss. 



A prudent daughter shall inherit a husband of her own ; 
And she that bringeth shame is the grief of him that 
begat her. 

She that is bold bringeth shame upon father and husband ; 
And she shall be despised of them both. 



Ixxvii 

Commerce with Fools Intolerable 

A Proverb Cluster 

Unseasonable discourse is as music in mourning ; 
But stripes and correction are wisdom at every season. 

A Maxim 

He that teacheth a fool is as one that glueth a potsherd 

together ; 
Even as one that waketh a sleeper out of a deep sleep. 

He that discourseth to a fool is as one discoursing to a 
man that slumbereth ; and at the end he will say, What is it ? 

69 



Book I Ixxvii ^ Ecclesiasticus or 

A Sonnet 

Weep for the dead, 

For light hath failed him ; 
And weep for a fool, 

For understanding hath failed him : 

Weep more sweetly for the dead, 

Because he hath found rest ; 

But the life of the fool 
Is worse than death. 

Seven days are the days of mourning for the dead : 

But for a fool and an ungodly man, all the days of his life. 



A Maxim 

Talk not mtich with a foolish man^ 

And go not to one that hath no understanding. 

Beware of him, lest thou have trouble ; and so thou 
shalt not be defiled in his onslaught. Turn aside from 
him, and thou shalt find rest ; and so thou shalt not be 
wearied in his madness. 

* 

What shall be heavier than lead? 

And what is the name thereof, but a fool? 

70 



The Wisdom of Jesus ^ . Book I Ixxviii 

Sand, and salt, 
And a mass of iron. 
Is easier to bear than a man without understanding. 



Ixxviii 

The Stedfast Friend and the Uncertain 

An Essay 

Timber girt and bound into a building shall not be 
loosed with shaking : so a heart established in due season 
on well advised counsel shall not be afraid. A heart set- 
tled upon a thoughtful understanding is as an ornament of 
plaister on a polished wall. Pales set on a high place 
will not stand against the wind : so a fearful heart in the 
imagination of a fool will not stand against any fear. He 
that pricketh the eye will make tears to fall ; and he that 
pricketh the heart maketh it to shew feeling. Whoso 
casteth a stone at birds frayeth them away ; and he that 
upbraideth a friend will dissolve friendship. 

If thou hast drawn a sword against a friend, despair not, 

For there may be a returning; 
If thou hast opened thy mouth against a friend, fear not, 

For there may be a reconciling : 

71 



Book I Ixxix . ^ EccUsiasticus or 

Except it be for upbraiding and arrogance, 
And disclosing of a secret, 
And a treacherous blow : 
For these things every friend will flee. 

Gain trust with thy neighbour in his poverty, that in his 
prosperity thou mayest have gladness : abide stedfast unto 
him in the time of his affliction, that thou mayest be heir 
with him in his inheritance. Before fire is the vapour and 
smoke of a furnace ; so revilings before bloodshed. I will 
not be ashamed to shelter a friend ; and I will not hide 
myself from his face : and if any evil happen unto me 
because of him, every one that heareth it will beware 
of him. 

Ixxix 

Watchfulness of Lips and Heart 

A Sonnet 

Who shall set a watch over my mouth, 
And a seal of shrewdness upon my lips, 
That I fall not from it, 
And that my tongue destroy me not? 

O Lord, Father and Master of my life, 
Abandon me not to their counsel : 
Suffer me not to fall by them. 

72 



The Wisdom of Jesus B^ Book I Ixxx 

Who will set scourges over my thought, 

And a discipline of wisdom over mine heart? 
That they spare me not for mine ignorances, 

And my heart pass not by their sins : 
That mine ignorances be not multiplied, 

And my sins abound not ; 
And I shall fall before mine adversaries, 

And mine enemy rejoice over me ? 

O Lord, Father and God of my life, 
Give me not a proud look, 

And turn away concupiscence from me. 
Let not greediness and chambering overtake me, 

And give me not over to a shameless mind. 



Ixxx 

The Discipline of the Mouth 

An Essay 

Hear ye, my children, the discipline of the mouth ; and 
he that keepeth it shall not be taken. The sinner shall 
be overtaken in his lips ; and the reviler and the proud 
man shall stumble therein. Accustom not thy mouth to 
an oath; and be not accustomed to the naming of the 
Holy One. For as a servant that is continually scourged 

73 



Book I Ixxxi -^ Ecclesiasticus or 

shall not lack a bruise, so he also that sweareth and 
nameth God continually shall not be cleansed from sin. 
A man of many oaths shall be filled with iniquity ; and 
the scourge shall not depart from his house : if he shall 
offend, his sin shall be upon him ; and if he disregard it, 
he hath sinned doubly; and if he hath sworn in vain, 
he shall not be justified ; for his house shall be filled with 
calamities. There is a manner of speech that is clothed 
about with death : let it not be found in the heritage of 
Jacob ; for all these things shall be far from the godly, 
and they shall not wallow in sins. Accustom not thy 
mouth to gross rudeness, for therein is the word of sin. 
Remember thy father and thy mother, for thou sittest in 
the midst of great men ; that thou be not forgetful before 
them, and become a fool by thy custom ; so shalt thou 
wish that thou hadst not been born, and curse the day 
of thy nativity. A man that is accustomed to words of 
reproach will not be corrected all the days of his life. 

Ixxxi 

The Horror of Adultery 

An Essay 

Two sorts of men multiply sins. 
And the third will bring wrath : 
A Hot Mind, — 
74 



The Wisdom of Jesus 8«- Book I Ixxxi 

as a burning fire, will not be quenched till it be con- 
sumed ; — 

A Fornicator in the body of his flesh — 

will never cease till he hath burned out the fire : all bread 
is sweet to a fornicator, he will not leave off till he die. — 

A man that goeth astray from his own Bed, — 

saying in his heart, ^' Who seeth me ? Darkness is round 
about me, and the walls hide me, and no man seeth me : 
of whom am I afraid ? The Most High will not remember 
my sins:" — and the eyes of men are his terror, and he 
knoweth not that the eyes of the Lord are ten thousand 
times brighter than the sun, beholding all the ways of 
men, and looking into secret places. All things were 
known unto him or ever they were created; and in like 
manner also after they were perfected. This man shall 
be punished in the streets of the city; and where he 
suspected not he shall be taken. 

So also a wife that leaveth her husband, and bringeth 
in an heir by a stranger. For first, she was disobedient 
in the law of the Most High ; and secondly, she tres- 
passed against her own husband ; and thirdly, she played 
the adulteress in whoredom, and brought in children by 
a stranger. She shall be brought out into the congrega- 
tion ; and upon her children shall there be visitation. Her 

75 



-^ Ecclesiasticus or The Wisdom of Jesus 

children shall not spread into roots, and her branches 
shall bear no fruit. She shall leave her memory for a 
curse ; and her reproach shall not be blotted out. And 
they that are left behind shall know that there is nothing 
better than the fear of the Lord, and nothing sweeter than 
to take heed unto the commandments of the Lord. 

76 



Book II 



PREFACE 

WITH A MONOLOGUE: WISDOM IN PRAISE OF HERSELF 

Wisdom shall praise herself^ and shall glory in the 
midst of her people. In the congregation of the Most 
High shall she open her mouthy and glory in the pres- 
ence of his power, 

I came forth from the mouth of the Most High, 

And covered the earth as a mist. 
I dwelt in high places, 

And my throne is in the pillar of the cloud. 
Alone I compassed the circuit of heaven. 

And walked in the depth of the abyss. 
In the waves of the sea, and in all the earth. 

And in every people and nation I got a possession. 
With all these I sought rest ; 

And in whose inheritance shall I lodge ? 
Then the Creator of all things gave me a commandment : 

And he that created me made my tabernacle to rest, 
And said, Let thy tabernacle be in Jacob, 

And thine inheritance in Israel. 
He created me from the beginning before the world ; 

And to the end I shall not fail. 

79 



-^ Ecclesiasticus or 

* 

In the holy tabernacle I ministered before him ; 

And so was I established in Sion. 
In the beloved city likewise he gave me rest ; 

And in Jerusalem was my authority. 
And I took root in a people that was glorified, 

Even in the portion of the Lord's own inheritance. 

I was exalted like a cedar in Libanus, 

And as a cypress tree on the mountains of Hermon ; 
I was exalted like a palm tree on the sea shore, 

And as rose plants in Jericho, 

And as a fair olive tree in the plain ; 

And I was exalted as a plane tree. 

As cinnamon and aspalathus, 
I have given a scent of perfumes ; 

And as choice myrrh, 
I spread abroad a pleasant odour ; 

As galbanum, and onyx, and stacte, 

And as the fume of frankincense in the tabernacle. 

As the terebinth 
I stretched out my branches ; 
And my branches are branches of glory and grace. 

As the vine 
I put forth grace. 

And my flowers are the fruit of glory and riches. 

80 



The Wisdom of Jesus B^ 

Come unto me, ye that are desirous of me, 

And be ye filled with my produce. 
For my memorial is sweeter than honey, 

And mine inheritance than the honeycomb. 
They that eat me shall yet be hungry ; 

And they that drink me shall yet be thirsty. 
He that obeyeth me shall not be ashamed ; 

And they that work in me shall not do amiss. 



All these things are the hook of the covenant of the Most 
High Godj even the law which Moses commanded us for a 
heritage unto the assemblies of Jacob. It is he that maketh 
wisdom abundant as Pishon, and as Tigris in the days of 
new fruits ; that maketh understanding full as Euphra- 
tes^ and as Jordan in the days of harvest ; that maketh 
instruction to shine forth as the light ^ as Gihon in the days 
of vintage. The first man knew her not perfectly '^ and in 
like manner the last hath not traced her out. For her 
thoughts are filled from the sea, and her counsels from the 
great deep. 

And I ca7ne out as a stream from a river , and as a con- 
duit into a garden. I saidy I will water my garden, and 
will water abundantly 7ny garden bed ; and lo, my stream 
became a river, and my river became a sea. I will yet bring 
instruction to light as the morning, and will make these 
things to shine forth afar off. I will yet pour out doctrine 

G 8l 



-^ Ecclesiasticus or The Wisdom of Jesus 

as prophecy^ and leave it unto generations of ages. Behold 
that I have not laboured for myself only^ but for all them 
that diligently seek her. 

Z2, 



What Wisdom Hates and Loves 

A Number Sonnet 

In three things I was beautified, 
And stood up beautiful before the Lord and men : 
The concord of brethren, 
And friendship of neighbours, 
And a woman and her husband that walk together in 
agreement. 

But three sorts of men my soul hateth, 
And I am greatly offended at their life : 
A poor man that is haughty, 
And a rich man that is a liar. 
And an old man that is an adulterer lacking understanding. 

11 

A Maxim 

In thy youth thou hast not gathered^ 

And how shouldest thou find in thine old age f 

How beautiful a thing is judgement for grey hairs, and 
for elders to know counsel ! How beautiful is the wisdom 

83 



Book II iii • -^ Ecclesias ticus or 

of old men, and thought and counsel to men that are in 
honour ! Much experience is the crown of old men ; and 
their glorying is the fear of the Lord. 



Ill 

The Love of the Lord 

A Number Sonnet 

There be nine things that I have thought of, 

And in mine heart counted happy ; 
And the tenth I will utter with my tongue : 

A man that hath joy of his children ; 
A man that liveth and looketh upon the fall of his 
enemies ; 
Happy is he that dwelleth with a wife of understanding ; 
And he that hath not slipped with his tongue ; 
And he that hath not served a man that is unworthy of 
him ; 
Happy is he that hath found prudence ; 

And he that discourseth in the ears of them that 
listen ; 
How great is he that hath found wisdom ! 
Yet is there none above him that feareth the Lord. 

84 



The Wisdom of Jesus B^ Book II iv, v 

The LOVE * OF THE LoRD passeth all things : 
He that holdeth it, to whom shall he be likened? 



IV 

The Wrath of an Enemy 

An Epigram 

Any plague but the plague of the heart ; 

And any wickedness but the wickedness of a woman ; 

Any calamity but a calamity from them that hate me ; 

And any vengeance but the vengeance of enemies. 
There is no head above the head of a serpent : 
And there is no wrath above the wrath of an enemy. 



Women Bad and Good 

A Wisdom Cluster 

I will rather dwell with a lion and a dragon, than keep 
house with a wicked woman. The wickedness of a woman 
changeth her look, and darkeneth her countenance as a bear 

* R. v. fear of the Lord : see note. 

85 



Book II V -^ Ecclesiasticus or 

doth. Her husband shall sit at meat among his neighbours, 
and when he heareth it he sigheth bitterly. All malice is 
but little to the malice of a woman : let the portion of a 
sinner fall on her ! As the going up a sandy way is to the 
feet of the aged, so is a wife full of words to a quiet man. 
Throw not thyself upon the beauty of a woman ; and desire 
not a woman for her beauty. There is anger, and impu- 
dence, and great reproach, if a woman maintain her husband. 
A wicked woman is abasement of heart, and sadness of 
countenance, and a wounded heart ; a woman that will not 
make her husband happy is as hands that hang down, and 
palsied knees. From a woman was the beginning of sin, 
and because of her we all die. Give not water an outlet, 
neither to a wicked woman freedom of speech. If she go 
not as thou wouldest have her, cut her oif from thy flesh. 

Happy is the husband of a good wife ; and the number 
of his days shall be twofold. A brave woman rejoiceth 
her husband; and he shall fulfil his years in peace. A 
good wife is a good portion ; she shall be given in the 
portion of such as fear the Lord. Whether a man be rich 
or poor, a good heart maketh at all times a cheerful coun- 
tenance. 

A Number Sonnet 

Of three things my heart was afraid ; 
And concerning the fourth kind I made supplication : 

86 



The Wisdom of Jesus B^ Book II vi 

The slander of a city, 

And the assembly of a multitude, 

And a false accusation, 

(All these are more grievous than death :) 
A grief of heart and sorrow is a woman that is jealous of 

another woman. 
And the scourge of a tongue communicating to all. 

vi 

Women Bad and Good 

A Sonnet 

A wicked woman {strophe) 

Is as a yoke of oxen shaken to and fro : 
He that taketh hold of her is as one that graspeth a 
scorpion. 

A drunken woman 

Causeth great wrath : 
And she will not cover her own shame. 

The whoredom of a woman 

Is in the lifting up of her eyes : 
And it shall be known by her eyelids. 

Keep strict watch on a headstrong daughter, 
Lest she find liberty for herself, and use it. 

Look well after an impudent eye ; 

And marvel not if it trespass against thee. 

87 



Book II vi -^ Ecclesiasticus or 

She will open her mouth as a thirsty traveller, 

And drink of every water that is near : 

At every post will she sit down, 
And open her quiver against any arrow. 

The grace of a wife (antistrophe) 

Will delight her husband : 
And her knowledge will fatten his bones. 

A silent woman 

Is a gift of the Lord : 
And there is nothing so much worth as a well instructed 
soul. 

A shamefast woman 

Is grace upon grace ; 
And there is no price worthy of a continent soul. 

As the sun when it ariseth in the highest places of the 
Lord, 
So is the beauty of a good wife in the ordering of a 
man's house. 
As the lamp that shineth upon the holy candlestick, 
So is the beauty of the face in ripe age. 

As the golden pillars 

Are upon a base of silver, 

So are beautiful feet 
With the breasts of one that is stedfast 

88 



The Wisdom of Jesus B^ Book II vii-ix 

^— ■^— — ^— ^— ^^"^"^^ .Ml.. -.1 II ■ l^ll 11 IBMII ■- — ■■.. II ■■ I. ■ ■ 

vu 

The BacksHder 

A Number Sonnet 

For two things my heart is grieved, 
And for the third anger cometh upon me : 

A man of war that sufFereth for poverty ; 

And men of understanding that are counted as refuse ; 
One that turneth back from righteousness to sin : 
The Lord shall prepare him for the sword. 

• • • 
Vlll 

A Maxim 

A merchant shall hardly keep himself from wrong doing ; 
And a huckster shall not be acquitted of sin. 

Many have sinned for a thing indifferent ; and he that 
seeketh to multiply gain will turn his eye away. A nail 
will stick fast between the joinings of stones ; and sin will 
force itself in between buying and selling. 



Unless a man hold on diligently in the fear of the Lord, 
His house shall soon be overthrown. 



Book II x-xiii -^ Ecclesiasticus or 



Reasoning the Test of Men 

An Epigram 

In the shaking of a sieve the refuse remaineth : 

So the filth of man in his reasoning. 

The furnace will prove the potter's vessels : 

And the trial of a man is in his reasoning. 

The fruit of a tree declareth the husbandry thereof: 

So is the utterance of the thought of the heart of a man. 

Praise no man before thou hearest him reason ; 

For this is the trial of men. 

xi 

If thou followest righteousness, 
Thou shalt obtain her ; 
And put her on as a long robe of glory. 

Xll 

Birds will resort unto their like ; 

And truth will return unto them that practise her. 

• • • 
Xlll 

The lion lieth in wait for prey ; 
So doth sin for them that work iniquity. 

90 



I 



The Wisdom of Jesus 8«- Book II xiv 

xiv 

Discourse of Wise Men and Fools 

A Proverb Cluster 

The discourse of a godly man is always wisdom : 
But the foolish man changeth as the moon. 



Among men void of understanding observe the opportunity ; 
But stay continually among the thoughtful. 



The discourse of fools is an offence ; 

And their laughter is in the wantonness of sin. 



The talk of a man of many oaths will make the hair stand 

upright ; 
And their strife maketh one stop his ears. 



The strife of the proud is a shedding of blood ; 
And their reviling of each other is a grievous thing to 
hear. 

91 



Book II xvj xvi -^ Ecclesiasticus or 

XV 

A Maxim 

He that revealeth secrets destroyeth credit. 
And shall not find a friend to his mind. 

Love a friend, and keep faith with him : but if thou 
reveal his secrets, thou shalt not pursue after him ; for as 
a man hath destroyed his enemy, so hast thou destroyed 
the friendship of thy neighbour. And as a bird which 
thou hast loosed out of thy hand, so hast thou let thy 
neighbour go, and thou wilt not catch him again : pursue 
him not, for he is gone far away, and hath escaped as a 
gazelle out of the snare. For a wound may be bound up, 
and after reviling there may be a reconcilement ; but he 
that revealeth secrets hath lost hope. 

xvi 

A Maxim 

One that winketh with the eye contriveth evil 

things] 
And no man will re7nove him from it. 

When thou art present, he will speak sweetly, and 
will admire thy words ; but afterward he will writhe his 

92 



I 



The Wisdom of Jesus B^ Book II xvii 

mouth, and set a trap for thee in thy words. I have hated 
many things, but nothing like him ; and the Lord will 
hate him. 

xvii 

Retribution and Vengeance 

An Essay 

One that casteth a stone on high casteth it on his own 
head ; and a deceitful stroke will open wounds. He that 
diggeth a pit shall fall into it ; and he that setteth a snare 
shall be taken therein. He that doeth evil things, they 
shall roll upon him ; and he shall not know whence they 
have come to him. Mockery and reproach are from the 
haughty ; and vengeance, as a lion, shall lie in wait for 
him. They that rejoice at the fall of the godly shall be 
taken in a snare ; and anguish shall consume them before 
they die. Wrath and anger, these also are abominations ; 
and a sinful man shall possess them. He that taketh 
vengeance shall find vengeance from the Lord ; and he 
will surely make firm his sins. 

Forgive thy neighbour the hurt that he hath done 
thee ; and then thy sins shall be pardoned when thou 
pray est. Man cherisheth anger against man ; and doth 
he seek healing from the Lord ? Upon a man like himself 
he hath no mercy ; and doth he make supplication for his 
own sins? He being himself flesh nourisheth wrath: 

93 



Book II xviii -^ Ecclesiasticus or 

who shall make atonement for his sins? Remember thy 
last end, and cease from enmity: remember corruption 
and death, and abide in the commandments. Remember 
the commandments, and be not wroth with thy neigh- 
bour; and remember the covenant of the Highest, and 
wink at ignorance. Abstain from strife, and thou shalt 
diminish thy sins : for a passionate man will kindle strife ; 
and a man that is a sinner will trouble friends, and will 
make debate among them that be at peace. 

As is the fuel of the fire, 

So will it burn ; 
And as the stoutness of the strife is, 

So will it burn. 

As is the strength of the man, 

So will be his wrath ; 
And as is his wealth, 

So will he exalt his anger. 

A contention begun in haste kindleth a fire ; and a hasty 
fighting sheddeth blood. 

xviii 
On the Tongue 

An Essay 

If thou blow a spark, it shall burn ; and if thou spit 
upon it, it shall be quenched : and both these shall come 

94 



The Wisdom of Jesus 8«- Book II xviii 

out of thy mouth. Curse the whisperer and double- 
tongued : for he hath destroyed many that were at peace. 
A third person's tongue hath shaken many, and dispersed 
them from nation to nation ; and it hath pulled down 
strong cities, and overthrown the houses of great men. 
A third person's tongue hath cast out brave women, and 
deprived them of their labours. He that hearkeneth unto 
it shall not find rest, nor shall he dwell quietly. The 
stroke of a whip maketh a mark in the flesh ; but the 
stroke of a tongue will break bones. Many have fallen 
by the edge of the sword ; yet not so many as they that 
have fallen because of the tongue. Happy is he that is 
sheltered from it, that hath not passed through the wrath 
thereof; that hath not drawn its yoke, and hath not been 
bound with its bands. For the yoke thereof is a yoke 
of iron, and the bands thereof are bands of brass. The 
death thereof is an evil death ; and Hades were better 
than it. It shall not have rule over godly men ; and they 
shall not be burned in its flame. They that forsake the 
Lord shall fall into it ; and it shall burn among them, and 
shall not be quenched : it shall be sent forth upon them 
as a lion, and as a leopard it shall destroy them. Look 
that thou hedge thy possession about with thorns ; bind 
up thy silver and thy gold; and make a balance and a 
weight for thy words ; and make a door and a bar for thy 
mouth. Take heed lest thou slip therein; lest thou fall 
before one that lieth in wait. 

95 



Book II xix -^ Ecclesiasticus or 



XIX 

On Lending and Suretiship 

An Essay 

He that sheweth mercy will lend unto his neighbour; 
and he that strengtheneth him with his hand keepeth the 
commandments. Lend to thy neighbour in time of his 
need ; and pay thou thy neighbour again in due season. 
Confirm thy word, and keep faith with him ; and at all 
seasons thou shalt find what thou needest. 

Many have reckoned a loan as a windfall, and have 
given trouble to those that helped them. Till he hath 
received, he will kiss a man's hands ; and for his neigh- 
bour's money he will speak submissly : and when pay- 
ment is due, he will prolong the time, and return words 
of heaviness, and complain of the times. If he prevail, 
he shall hardly receive the half, and he will count it as 
a windfall ; if not, he hath deprived him of his money, 
and he hath gotten him for an enemy without cause ; he 
will pay him with cursings and railings, and for honour 
he will pay him disgrace. Many on account of men's 
ill-dealing have turned away ; they have feared to be 
defrauded for naught. 

Howbeit with a man in poor estate be longsufFering ; 
and let him not wait for thine alms. Help a poor man 

96 



The Wisdom of Jesus S«- Book II xix 

for the commandment's sake ; and according to his need 
send him not empty away. Lose thy money for a brother 
and a friend ; and let it not rust under the stone to be 
lost. Bestow thy treasure according to the command- 
ments of the Most High ; and it shall profit thee more 
than gold. Shut up alms in thy store-chambers ; and it 
shall deliver thee out of all affliction : it shall fight for 
thee against thine enemy better than a mighty shield and 
a ponderous spear. 

A good man will be surety for his neighbour ; and he that 
hath lost shame will fail him. Forget not the good offices 
of thy surety ; for he hath given his life for thee. A sin- 
ner will overthrow the good estate of his surety ; and he 
that is of an unthankful mind will fail him that delivered 
him. Suretiship hath undone many that were prospering, 
and shaken them as a wave of the sea ; mighty men hath 
it driven from their homes, and they wandered among 
strange nations. A sinner that falleth into suretiship, and 
undertaketh contracts for work, shall fall into lawsuits. 
Help thy neighbour according to thy power, and take 
heed to thyself that thou fall not to the same. 
H 97 



Book II XX -^ Ecclesiasticus or 



XX 

The Blessing of a House of One's Own 

An Essay 

The chief thing for life is water, and bread, and a gar- 
ment, and a house to cover shame. Better is the life of 
a poor man under a shelter of logs, than sumptuous fare 
in another man's house. With little or with much, be 
well satisfied. It is a miserable life to go from house to 
house ; and where thou art a sojourner, thou shalt not 
dare to open thy mouth. Thou shalt entertain, and give 
to drink, and have no thanks ; and besides this thou shalt 
hear bitter words. 

Come hither, thou sojourner, 

Furnish a table, 
And if thou hast aught in thy hand. 

Feed me with it. 

Go forth, thou sojourner, 

From the face of honour ; 

My brother is come to be my guest; 
I have need of my house. 

These things are grievous to a man of understanding — 
the upbraiding of houseroom, and the reproaching of the ai 
money-lender. 

98 



The Wisdom of Jesus B^ Book II xxi 

xxi 

On the Chastisement of Children 

An Essay 

He that loveth his son will continue to lay stripes upon 
him, that he may have joy of him in the end. He that 
chastiseth his son shall have profit of him, and shall glory 
of him among his acquaintance. He that teacheth his 
son shall provoke his enemy to jealousy ; and before 
friends he shall rejoice of him. His father dieth, and is 
as though he had not died, for he hath left one behind him 
like himself: in his life he saw and rejoiced in him, and 
when he died he sorrowed not ; he left behind him an 
avenger against his enemies, and one to requite kindness 
to his friends. He that maketh too much of his son shall 
bind up his wounds ; and his heart will be troubled at 
every cry. An unbroken horse becometh stubborn ; and 
a son left at large becometh headstrong. Cocker thy 
child, and he shall make thee afraid ; play with him, and 
he will grieve thee. Laugh not with him, lest thou have 
sorrow with him ; and thou shalt gnash thy teeth in the 
end. Give him no liberty in his youth, and wink not at 
his follies. Bow down his neck in his youth, and beat 
him on the sides while he is a child, lest he wax stubborn, 
and be disobedient unto thee ; and there shall be sorrow 

99 



Book II xxii ^ Ecclesiasticus or 

to thy soul. Chastise thy son, and take pains with him, 
lest his shameless behaviour be an offence unto thee. 



XXll 

On Health 

An Essay 

Better is a poor man, being sound and strong of con- 
stitution, than a rich man that is plagued in his body. 
Health and a good constitution are better than all gold ; 
and a strong body than wealth without measure. There 
is no riches better than health of body ; and there is no 
gladness above the joy of the heart. Death is better than 
a bitter life, and eternal rest than a continual sickness. 
Good things poured out upon a mouth that is closed are 
as messes of meat laid upon a grave. What doth an 
offering profit an idol ? for neither shall it eat nor smell ; 
so is he that is afflicted of the Lord, seeing with his 
eyes and groaning, as an eunuch embracing a virgin and 
groaning. 

Give not over thy soul to sorrow ; and afflict not thyself 
in thine own counsel. Gladness of heart is the life of a 
man ; and the joyfulness of a man is length of days. 
Love thine own soul, and comfort thy heart ; and remove 
sorrow far from thee ; for sorrow hath destroyed many, 

lOO 



The Wisdom of Jesus S«- Book II xxiii 

and there is no profit therein. Envy and wrath shorten a 
man's days ; and care bringeth old age before the time. 
A cheerful and good heart will have a care of his meat 
and diet. 



XXlll 

On Riches 

An Essay 

Wakefulness that cometh of riches consumeth the flesh, 
and the anxiety thereof putteth away sleep. Wakeful 
anxiety will crave slumber; and in a sore disease sleep 
will be broken. A rich man toileth in gathering money 
together, and when he resteth, he is filled with his good 
things ; a poor man toileth in lack of substance, and 
when he resteth, he becometh needy. He that loveth 
gold shall not be justified ; and he that followeth destruc- 
tion shall himself have his fill of it. Many have been 
given over to ruin for the sake of gold ; and their perdi- 
tion meeteth them face to face. It is a stumblingblock 
unto them that sacrifice unto it ; and every fool shall be 
taken therewith. 

Blessed is the rich that is found without blemish, 
And that goeth not after gold. 

lOX 



Book II xxiv -^ Ecclesiasticus or 

Who is he? 
And we will call him blessed : 
For wonderful things hath he done among his people. 

Who hath been tried thereby, 
And found perfect? 
Then let him glory. 

Who hath had the power to transgress, 
And hath not transgressed? 
And to do evil, 
And hath not done it? 
His goods shall be made sure. 
And the congregation shall declare his alms. 



XZIV 

On Feasting 

An Essay 

Sittest thou at a great table ? be not greedy upon it, and 
say not, Many are the things upon it. Remember that an 
evil eye is a wicked thing. 

What hath been created more evil than an eye? 
Therefore it sheddeth tears from every face. 

Stretch not thine hand whithersoever it looketh, and thrust 
not thyself with it into the dish. Consider thy neighbour's 

I02 



^1 



The Wisdom of Jesus ^ Book II xxiv 

liking by thine own ; and be discreet in every point. Eat, 
as becometh a man, those things which are set before 
thee ; and eat not greedily, lest thou be hated. Be first to 
leave off for manners' sake ; and be not insatiable, lest 
thou offend. And if thou sittest among many, reach not 
out thy hand before them. 

How sufficient to a well-mannered man is a very little, 
and he doth not breathe hard upon his bed. Healthy 
sleep Cometh of moderate eating ; he riseth early and his 
wits are with him ; the pain of wakefulness, and colic, 
and griping, are with an insatiable man. And if thou hast 
been forced to eat, rise up in the midst thereof, and thou 
shalt have rest. Hear me, my son, and despise me not, 
and at the last thou shalt find my words true : in all thy 
works be quick, and no disease shall come unto thee. 

Him that is liberal of his meat the lips shall bless ; and 
the testimony of his excellence shall be believed. Him 
that is a niggard of his meat the city shall murmur at ; and 
the testimony of his niggardness shall be sure. 

Shew not thyself valiant in wine, for wine hath destroyed 
many ; the furnace proveth the temper of steel by dipping, 
so doth wine prove hearts in the quarrelling of the proud. 
Wine is as good as life to men, if thou drink it in its meas- 
ure : what life is there to a man that is without wine? and 
it hath been created to make men glad. Wine drunk in 
season and to satisfy is joy of heart, and gladness of soul : 
wine drunk largely is bitterness of soul, with provocation 

103 



Book II xxiv ^ Ecclesiasticus or 

and conflict. Drunkenness increaseth the rage of a fool 
unto his hurt ; it diminisheth strength and addeth wounds. 
Rebuke not thy neighbour at a banquet of wine, neither 
set him at nought in his mirth; speak not unto him a 
word of reproach, and press not upon him by asking back 
a debt. Have they made thee ruler of a feast ? be not 
lifted up, be thou among them as one of them; take 
thought for them, and so sit down. And when thou hast 
done all thy office, take thy place, that thou mayest be 
gladdened on their account, and receive a crown for thy 
well ordering. Speak, thou that art the elder, for it be- 
cometh thee, but with sound knowledge. And hinder not 
music : pour not out talk where there is a performance of 
music, and display not thy wisdom out of season. 

As a signet of carbuncle 
In a setting of gold, 
So is a concert of music in a banquet of wine. 

As a signet of emerald 
In a work of gold, 
So is a strain of music with pleasant wine. 

Speak, young man, if there be need of thee ; yet scarcely 
if thou be twice asked : sum up thy speech, many things 
in few words ; be as one that knoweth and yet holdeth his 
tongue. If thou be among great men, behave not as their 
equal ; and when another is speaking, make not much 

104 



The Wisdom of Jesus B^ Book II xxv-xxvii 

babbling. Before thunder speedeth lightning ; and before 
a shamefast man favour shall go forth. Rise up betimes, 
and be not the last ; get thee home quickly and loiter not ; 
there take thy pastime, and do what is in thy heart ; and 
sin not by proud speech. And for these things bless him 
that made thee, and giveth thee to drink freely of his good 
things. 

XXV 

He that feareth the Lord will receive his discipline ; 
And they that seek him early shall find favour. 



XXVI 

He that seeketh the law shall be filled therewith 
But the hypocrite shall stumble thereat. 



XXVll 

An Epigram 

They that fear the Lord shall find judgement, 
And shall kindle righteous acts as a light. 

A sinfiil man shunneth reproof, 

And will find a judgement according to his will. 

los 



Book II xxviii-xxxi ^ Ecclesiasticus or 



XXVlll 

A Maxim 

A man of counsel will not neglect a thought ; a strange 
and proud man will not crouch in fear, even after he hath 
done a thing by himself without counsel. 

xxix 

Do nothing without counsel ; 

And when thou hast once done, repent not. 

XXX 

An Epigram 

Go not in a way of conflict ; 

And stumble not in stony places. 
Be not confident in a smooth way : 

And beware of thine own children. 

xxxi 

In every work trust thine own soul ; 

For this is the keeping of the commandments. 

io6 



The Wisdom of Jesus 8^ Book II xxxii-xxxvii 

xxxii 

He that believeth the law giveth heed to the commandment ; 
And he that trusteth in the Lord shall suffer no loss. 

xxxiii 

There shall no evil happen unto him that feareth the Lord ; 
But in temptation once and again will he deliver him. 

xxxiv 

A wise man will not hate the law ; 

But he that is a hypocrite therein is as a ship in a storm. 

XXXV 

A man of understanding will put his trust in the law ; 
And the law is faithful unto him, as when one asketh at 
the oracle. 

xxxvi 

Prepare thy speech, and so shalt thou be heard ; 
Bind up instruction and make thine answer. 

xxxvii 

The heart of a' fool is as a cartwheel ; 
And his thoughts like a rolling axletree. 

107 



Book II xxxviii, xxxix -59 Ecclesiasticus or 

xxxviii 

A staJlion horse is as a mocking friend ; 

He neigheth under every one that sitteth upon him. 



XXXIX 

An Analogy 

An Essay 

Why doth one day excel another, when all the light of 
every day in the year is of the sun? By the knowledge of 
the Lord they were distinguished ; and he varied seasons 
and feasts : some of them he exalted and hallowed, and 
some of them hath he made ordinary days. 

And all men are from the ground, and Adam was created 

of earth. In the abundance of his knowledge the Lord 

distinguished them, and made their ways various : some 

of them he blessed and exalted, and some of them he 

hallowed and brought nigh to himself; some of them he 

cursed and brought low, and overthrew them from their 

place. As the clay of the potter in his hand, all his ways 

are according to his good pleasure : so men are in the hand 

of him that made them, to render unto them according to 

his judgement. 

108 



The Wisdom of Jesus S^ Book II xxxix 

Good is set over against evil, and life over against death : 

so is the sinner over against the godly. And thus look 

upon all the works of the Most High ; two and two, one 

against another. 

109 



Book III 



PREFACE 

And I awaked up last, as one that gleaneth after the 
grapegatherers: by the blessing of the Lord I got before 
thejn^ and filled my winepress as one that gathereth grapes. 
Consider that I laboured not for myself alone^ but for all 
thein that seek instruction. Hear 7ne^ ye great 7nen of the 
people^ and hearken with your ears, ye rulers of the con- 
gregation, 

I 113 



On Giving and Bequeathing 

An Essay 

To son and wife, to brother and friend, give not power 
over thee while thou livest; and give not thy goods to 
another, lest thou repent and make supplication for them 
again. Whilst thou yet livest, and breath is in thee, give 
not thyself over to anybody. For better it is that thy 
children should supplicate thee, than that thou shouldest 
look to the hand of thy sons. In all thy works keep the 
upper hand ; bring not a stain on thine honour. In the 
day that thou endest the days of thy life, and in the time 
of death, distribute thine inheritance. 

11 

On Servants 

An Essay 

Fodder, a stick, and burdens, 

For an ass : 
Bread, and discipline, and work, 

For a servant. 
115 



Book III iii -^ Ecclesiasticus or 

Set thy servant to work, and thou shalt find rest : leave 
his hands idle, and he will seek liberty. Yoke and thong 
will bow the neck : and for an evil servant there are racks 
and tortures. Send him to labour that he be not idle ; for 
idleness teacheth much mischief. Set him to work, as is 
fit for him ; and if he obey not, make his fetters heavy. 

And be not excessive toward any ; and without judge- 
ment do nothing. If thou hast a servant, let him be as 
thyself, because thou hast bought him with blood. If 
thou hast a servant, treat him as thyself; for as thine own 
soul wilt thou have need of him : if thou treat him ill, and 
he depart and run av/ay, which way wilt thou go to seek 
him? 



www 

111 

On Dreams 

An Essay 

Vain and false hopes are for a man void of understanding ; 
and dreams give wings to fools. As one that catcheth at 
a shadow, and followeth after the Vv^ind, so is he that set- 
teth his mind on dreams. The vision of dreams is as this 
thing against that, the likeness of a face over against 

ii6 



The Wisdom of Jesus B^ Book III iv 

a face. Of an unclean thing what shall be cleansed? 
and of that which is false what shall be true? Divinations, 
and soothsayings, and dreams, are vain : and the heart 
fancieth, as a woman^s in travail. If they be not sent 
from the Most High in thy visitation, give not thy heart 
unto them. For dreams have led many astray : and they 
have failed by putting their hope in them. Without lying 
shall the law be accomplished ; and wisdom is perfection 
to a faithful mouth. 



IV 

A Maxim 

A well-instructed man knoweth inany things; 
A7id he that hath much experience will declare under-- 
standing. 

He that hath no experience knoweth few things : but he 
that hath wandered shall increase his skill. In my wan- 
dering I have seen many things ; and more than my 
words is my understanding. Ofttimes was I in danger 
even unto death ; and I was preserved because of these 
things. 

"7 



Book III V -^ Ecclesiasticus or 



The Fearers of the Lord 

A Sonnet 

The spirit of those that fear the Lord 
Shall live ; 
For their hope is upon him that saveth them. 

Whoso feareth the Lord shall not be afraid, 
And shall not play the coward ; 
For he is his hope. 

Blessed is the soul of him that feareth the Lord : 
To whom doth he give heed? 
And who is his stay? 

The eyes of the Lord are upon them that love him : - 

A mighty protection, 

And strong stay, 

A cover from the hot blast, 

And a cover from the noonday, 

A guard from stumbling. 

And a succour from falling : — 
He raiseth up the soul, and enlighteneth the eyes, 
He giveth healing, life, and blessing. 

ii8 



The Wisdom of Jesus ^ Book III vi 

vi 

On Sacrifices Evil and Acceptable 

An Essay 

He that sacrificeth of a thing wrongfully gotten, his 
offering is made in mockery ; and the mockeries of wicked 
men are not well-pleasing. The Most High hath no pleas- 
ure in the offerings of the ungodly ; neither is he pacified 
for sins by the multitude of sacrifices. 

As one that killeth the son 
Before his father's eyes 
Is he that bringeth a sacrificeirom the goods of the poor. 

The bread of the needy is the life of the poor : he that 
depriveth him thereof is a man of blood. As one that 
slayeth his neighbour is he that taketh away his living; 
and as a shedder of blood is he that depriveth a hireling of 
his hire. 

One building, and another pulling down, what profit 
have they had but toil ? One praying, and another cursing, 
whose voice will the Lord listen to? He that washeth 
himself after touching a dead body, and toucheth it again, 
what profit hath he in his washing ? Even so a man fast- 
ing for his sins, and going again, and doing the same, who 

119 

I 



Book III vi -^ Ecclesiasticus or 

will listen to his prayer? and what profit hath he in his 
humiliation? He that keepeth the law multiplieth offer- 
ings ; he that taketh heed to the commandments sacrificeth 
a peace offering. He that requiteth a good turn offereth 
fine flour; and he that giveth alms sacrificeth a thank 
offering. To depart from wickedness is a thing pleasing 
to the Lord ; and to depart from unrighteousness is a 
propitiation. 

See that thou appear not in the presence of the Lord 
empty ; for all these things are to be done because of the 
commandment. The offering of the righteous maketh the 
altar fat ; and the sweet savour thereof is before the Most 
High. The sacrifice of a righteous man is acceptable ; and 
the memorial thereof shall not be forgotten. Glorify the 
Lord with a good eye, and stint not the firstfruits of thine 
hands. In every gift shew a cheerful countenance, and 
dedicate thy tithe with gladness. Give unto the Most High 
according as he hath given ; and as thy hand hath found, 
give with a good eye. For the Lord recompenseth, and he 
will recompense thee sevenfold. 

Think not to corrupt with gifts ; for he will not receive 
them : and set not thy mind on an unrighteous sacrifice ; 
for the Lord is judge, and with him is no respect of per- 
sons. He will not accept any person against a poor man ; 
and he will listen to the prayer of him that is wronged. 
He will in no v»^ise despise the supplication of the father- 
less ; nor the widow, when she poureth out her tale. 

1 20 



The Wisdom of Jesus B^ Book III vii 

Do not the tears of the widow run down her cheek? 

And is not her cry against him that hath caused them to fall? 

He that serveth God according to his good pleasure shall 
be accepted, and his supplication shall reach unto the 
clouds. 

The prayer of the humble pierceth the clouds ; and till 
it come nigh he will not be comforted ; and he will not 
depart, till the Most High shall visit ; and he shall judge 
righteously, and execute judgement. And the Lord will 
not be slack, neither will he be longsufFering toward them, 
till he have crushed the loins of the unmerciful ; and he 
shall repay vengeance to the heathen ; till he have taken 
away the multitude of the haughty, and broken in pieces 
the sceptres of the unrighteous ; till he have rendered to 
every man according to his doings, and to the works of 
men according to their devices ; till he have judged the 
cause of his people ; and he shall make them to rejoice in 
his mercy. Mercy is seasonable in the time of his afflict- 
ing them, as clouds of rain in the time of drought. 



Vll 

A Prayer for Mercy upon Israel 

Have mercy upon us, O Lord the God of all, and behold ; 
and send thy fear upon all the nations : lift up thy hand 

121 



Book III vii -ss Ecclesiasticus or 

against the strange nations : and let them see thy mighty 
power. As thou wast sanctified in us before them, so be 
thou magnified in them before us ; and let them know thee, 
as we also have known thee, that there is no God but only 
thou, O God. Shew new signs, and work divers wonders ; 
glorify thy hand and thy right arm ; raise up indignation, 
and pour out wrath ; take away the adversary, and destroy 
the enemy. Hasten the time and remember the oath ; and 
let them declare thy mighty works. Let him that escapeth 
be devoured by the rage of the fire, and may they that 
harm thy people find destruction ; crush the heads of the 
rulers of the enemies, that say. There is none but we. 
Gather all the tribes of Jacob together, and take them for 
thine inheritance, as from the beginning. O Lord, have 
mercy upon the people that is called by thy name, and 
upon Israel, whom thou didst liken unto a firstborn. Have 
compassion upon the city of thy sanctuary, Jerusalem, the 
place of thy rest ; fill Sion, exalt thine oracles, and fill thy 
people with thy glory. Give testimony unto those that 
were thy creatures in the beginning, and raise up the proph- 
ecies that have been in thy name. Give reward unto 
them that wait for thee : and men shall put their trust in 
thy prophets. Hearken, O Lord, to the prayer of thy 
suppliants, according to the blessing of Aaron concerning 
thy people ; and all they that are on the earth shall know 
that thou art the Lord, the eternal God. 



122 



The Wisdom of Jesus ^ Book III viii-x 

• • • 
Vlll 

An Epigram 

The belly will eat any meat, 
Yet is one meat better than another. 
The mouth tasteth meats taken in hunting : 
So doth an understanding heart false speeches. 



A froward heart will cause heaviness : 

And a man of experience will recompense him. 



On Wives 

An Essay 

A woman will receive any man ; but one daughter is 
better than another. The beauty of a woman cheereth 
the countenance, and a man desireth nothing so much; 
if there is on her tongue mercy and meekness, her hus- 
band is not like the sons of men. He that getteth a wife 

123 



Book III xi ^ Ecclesiasticus or 

entereth upon a possession ; a help meet for him, and a 
pillar of rest. Where no hedge is, the possession will be 
laid waste : and he that hath no wife will mourn as he 
wandereth up and down. For who will trust a nimble 
robber, that skippeth from city to city? even so who 
shall trust a man that hath no nest, and lodgeth whereso- 
ever he findeth himself at nightfall ? 



XI 

On False Friends 

An Essay 

Every friend will say, I also am his friend : but there 
is a friend, which is only a friend in name. Is there not 
a grief in it, even unto death, when a companion and 
friend is turned to enmity ? O wicked imagination, whence 
camest thou rolling in to cover the dry land with deceit- 
fulness? There is a companion, which rejoiceth in the 
gladness of a friend, but in time of affliction will be against 
him. There is a companion, which for the belly's sake 
laboureth with his friend, in the face of battle will take up 
the buckler. Forget not a friend in thy soul ; and be not 
unmindful of him in thy riches. 

124 



The Wisdom of Jesus S^ Book III xii 

• • 

Xll 

On Counsel and Counsellors 

An Essay 

Every counsellor extolleth counsel ; but there is that 
counselleth for himself. Let thy soul beware of a coun- 
sellor, and know thou before what is his interest — for he 
will counsel for himself — lest he cast the lot upon thee, 
and say unto thee, Thy way is good : and he will stand over 
against thee, to see w^hat shall befall thee. Take not 
counsel with one that looketh askance at thee ; and hide 
thy counsel from such as are_ jealous of thee. Take not 
counsel with a woman about her rival ; neither with a 
coward about war ; nor with a merchant about exchange ; 
nor with a buyer about selling ; nor with an envious man 
about thankfulness ; nor with an unmerciful man about 
kindliness ; nor with a sluggard about any kind of work ; 
nor with a hireling in thy house about finishing his 
work ; nor with an idle servant about much business : 
give not heed to these in any matter of counsel. But 
rather be continually with a godly man, whom thou shalt 
have known to be a keeper of the commandments, who in 
his soul is as thine own soul, and who will grieve with 
thee, if thou shalt miscarry. And make the counsel of 

125 



Book III xii ^ Ecclesiasticus or 

thy heart to stand, for there is none more faithful unto 
thee than it ; for a man's soul is sometime wont to bring 
him tidings, more than seven watchmen that sit on high 
on a watch-tower. And above all this entreat the Most 
High, that he may direct thy way in truth. Let reason 
be the beginning of every work, and let counsel go before 
every action. 

As a token of the changing of the heart, four manner of 
things do rise up, good and evil, life and death ; and that 
which ruleth over them continually is the tongue. There 
is one that is shrewd and the instructor of many, and 
yet is unprofitable to his own soul. There is one that is 
subtil in words, and is hated ; he shall be destitute of all 
food ; for grace was not given him from the Lord, because 
he is deprived of all wisdom. There is one that is wise 
to his own soul ; and the fruits of his understanding are 
trustworthy in the mouth. A wise man will instruct his 
own people ; and the fruits of his understanding are trust- 
worthy. A wise man shall be filled with blessing; and 
all they that see him shall call him happy. The life of 
man is numbered by days ; and the days of Israel are 
innumerable. The wise man shall inherit confidence 
among his people, and his name shall live for ever. 

126 



The Wisdom of Jesus B^ Book III xiii 

• • • 

Xlll 

On Disease and Physicians 

An Essay 

My son, prove thy soul in thy Hfe, and see what is evil 
for it, and give not that unto it. For all things are not 
profitable for all men, neither hath every soul pleasure in 
every thing. Be not insatiable in any luxury, and be not 
greedy on the things that thou eatest. For in multitude 
of meats there shall be disease, and surfeiting shall come 
nigh unto colic. Because of surfeiting many have per- 
ished ; but he that taketh heed shall prolong his life. 

Honour a physician according to thy need of him with 
the honours due unto him : for verily the Lord hath created 
him. For from the Most High cometh healing; and from 
the king he shall receive a gift. The skill of the phy- 
sician shall lift up his head ; and in the sight of great 
men he shall be admired. The Lord created medicines 
out of the earth ; and a prudent man will have no disgust 
at them. Was not water made sweet with wood, that the 
virtue thereof might be known? And he gave men skill, 
that they might be glorified in his marvellous works. 
With them doth he heal a man, and taketh away his pain. 
With these will the apothecary make a confection ; and 

127 



Book III xiv -«9 Ecclesiasticus or 

his works shall not be brought to an end ; and from him 
is peace upon the face of the earth. 

My son, in thy sickness be not negligent ; but pray unto 
the Lord, and he shall heal thee. Put away wrong doing, 
and order thine hands aright, and cleanse thy heart from 
all manner of sin. Give a sweet savour, and a memorial 
of fine flour ; and make fat thine offering, as one that is 
not. Then give place to the physician, for verily the 
Lord hath created him ; and let him not go from thee, 
for thou hast need of him. There is a time when in their 
very hands is the issue for good. For they also shall 
beseech the Lord, that he may prosper them in giving 
relief and in heahng for the maintenance of life. He that 
sinneth before his Maker, let him fall into the hands of 
the physician. 



XIV 

On Mourning for the Dead 

An Essay 

My son, let thy tears fall over the dead, and as one 
that suffereth grievously begin lamentation ; and wind up 
his body according to his due, and neglect not his burial ; 
make bitter weeping, and make passionate wailing, and let 

128 



% 



The Wisdom of Jesus B^ Book III xv 

thy mourning be according to his desert, for one day or 
two, lest thou be evil spoken of: — and so be comforted 
for thy sorrow. For 

Of sorrow cometh death ; 

And sorrow of heart will bow down the strength. 
In calamity sorrow also remaineth ; 

And the poor man's life is grievous to the heart. 

Give not thy heart unto sorrow : put it away, remembering 
the last end ; forget it not, for there is no returning again ; 
him thou shalt not profit, and thou wilt hurt thyself. 
Remember the sentence upon him, for so also shall thine 
be : yesterday for me and today for thee. When the 
dead is at rest, let his remembrance rest ; and be com- 
forted for him, when his spirit departeth from him. 



XV 

The Wisdom of Business and the Wisdom 

of Leisure 

An Essay 

The wisdom of the scribe cometh by opportunity of 
leisure; and he that hath little business shall become 
K 129 



Book III XV -^ Ecclesiasticus or 

wise. How shall he become wise that holdeth the plow, 
that glorieth in the shaft of the goad, that driveth oxen, 
and is occupied in their labours, and whose discourse is of 
the stock of bulls ? He will set his heart upon turning his 
furrows ; and his wakefulness is to give his heifers their 
fodder. So is every artificer and workmaster, that passeth 
his time by night as by day; they that cut gravings of 
signets, and his diligence is to make great variety ; he will 
set his heart to preserve likeness in his portraiture, and 
will be wakeful to finish his work. So is the smith 
sitting by the anvil, and considering the unwrought iron ; 
the vapour of the fire will waste his flesh, and in the heat 
of the furnace will he wrestle with his work ; the noise of 
the hammer will be ever in his ear, and his eyes are upon 
the pattern of the vessel ; he will set his heart upon per- 
fecting his works, and he will be wakeful to adorn them 
perfectly. So is the potter sitting at his work, and turning 
the wheel about with his feet, who is alway anxiously set 
at his work, and all his handy work is by number ; he will 
fashion the clay with his arm, and will bend its strength in 
front of his feet ; he will apply his heart to finish the 
glazing, and he will be wakeful to make clean the furnace. 
All these put their trust in their hands ; and each becometh 
wise in his own work. Without these shall not a city 
be inhabited, and men shall not sojourn nor walk up and 
down therein. They shall not be sought for in the council 

of the people, and in the assembly they shall not mount on 

130 



The Wisdom of Jesus e^ Book III xv 

high ; they shall not sit on the seat of the judge, and they 
shall not understand the covenant of judgement ; neither 
shall they declare instruction and judgement, and where 
parables are they shall not be found. But they will 
maintain the fabric of the world ; and in the handywork of 
their craft is their prayer. 

Not so he that hath applied his soul, and meditateth in 
the law of the Most High. He will seek out the wisdom 
of all the ancients, and will be occupied in prophecies. 
He will keep the discourse of the men of renown, and will 
enter in amidst the subtilties of parables. He will seek 
out the hidden meaning of proverbs, and be conversant in 
the dark sayings of parables. He will serve among great 
men, and appear before him that ruleth. He will travel 
through the land of strange nations ; for he hath tried 
good things and evil among men. He will apply his 
heart to resort early to the Lord that made him, and will 
make supplication before the Most High, and will open 
his mouth in prayer, and will make supplication for his 
sins. If the great Lord will, he shall be filled with the 
spirit of understanding : he shall pour forth the words of 
his wisdom, and in prayer give thanks unto the. Lord. He 
shall direct his counsel and knowledge, and in his secrets 
shall he meditate. He shall shew forth the instruction 
which he hath been taught, and shall glory in the law of 
the covenant of the Lord. Many shall commend his 
understanding, and so long as the world endureth, it shall 

131 



-98 Ecclesiasticus or The Wisdom of Jesus 

not be blotted out ; his memorial shall not depart, and his 
name shall live from generation to generation; nations 
shall declare his wisdom, and the congregation shall tell 
out his praise. If he continue, he shall leave a greater 
name than a thousand : and if he die, he addeth thereto. 

132 



Book IV 



PREFACE 

WITH AN ENCOMIUM: THE WORKS OF THE LORD 

Yet more will I utter ^ which I have thought upon ; and 
I am filled as the moon at the full. Hearken unto me^ye 
holy children^ and bud forth as a rose growing by a brook 
of water ', and give ye a sweet savour as frankincense^ and 
put forth flowers as a lily ; spread abroad a sweet smelly 
and sing a song of praise. Bless ye the Lord for all his 
works. Magnify his name^ and give utterance to his 
praise with the songs of your lips, and with harps. And 
thus shall ye say when ye utter his praise : — 

All the works of the Lord are exceeding good, and every 
command shall be accomplished in his season. None can 
say, What is this ? wherefore is that ? for in his season they 
shall all be sought out. At his word the waters stood as 
a heap, and the receptacles of waters at the word of his 
mouth. At his command is all his good pleasure done; 
and there is none that shall hinder his salvation. The 
works of all flesh are before him ; and it is not possible to 
be hid from his eyes. He beholdeth from everlasting to 
everlasting ; and there is nothing wonderful before him. 

None can say, What is this ? wherefore is that ? for all 
things are created for their uses. His blessing covered 

135 



-^ Ecclesiasticus or The Wisdom of Jesus 

the dry land as a river, and saturated it as a flood. As he 
hath turned the waters into saltness, so shall the heathen 
inherit his wrath. His ways are plain unto the holy ; so 
are they stumblingblocks unto the wicked. Good things 
are created from the beginning for the good ; so are evil 
things for sinners. The chief of all things necessary for 
the life of man are water, and fire, and iron, and salt, and 
flour of wheat, and honey, and milk, the blood of the 
grape, and oil, and clothing. All these things are for 
good to the godly ; so to the sinners they shall be turned 
into evil. There be winds that are created for vengeance, 
and in their fury lay on their scourges heavily ; in the time 
of consummation they pour out their strength, and shall 
appease the wrath of him that made them. Fire, and 
hail, and famine, and death — all these are created for 
vengeance ; teeth of wild beasts, and scorpions and 
adders, and a sword punishing the ungodly unto destruc- 
tion. They shall rejoice in his commandment, and shall 
be made ready upon earth, when need is ; and in their 
seasons they shall not transgress his word. 

Therefore from the beginning I was resolved^ and I 

thought this J and left it in writing. All the works of the 

Lord are good: and he will supply every need in its season. 

And none can say. This is worse than that : for they shall 

all be well approved in their season. And now with all 

your heart and mouth sing ye praises^ and bless the name 

of the Lord, 

136 



The Burden of Life 

An Essay 

Great travail is created for every man, and a heavy yoke 
is upon the sons of Adam, from the day of their coming 
forth from their mother's womb, until the day for their 
burial in the mother of all things. The expectation of 
things to come, and the day of death, trouble their 
thoughts, and cause fear of heart ; from him that sitteth 
upon a throne of glory even unto him that is humbled 
in earth and ashes ; from him that weareth purple and 
a crown even unto him that is clothed with a hempen 
frock. There is wrath, and jealousy, and trouble, and dis- 
quiet, and fear of death, and anger, and strife. And in 
the time of rest upon his bed his night sleep doth change 
his knowledge. A little or nothing is his resting, and 
afterward in his sleep, as in a day of keeping watch, he is 
troubled in the vision of his heart, as one that hath escaped 
from the front of battle ; in the very time of his deliver- 
ance he awaketh, and marvelleth that the fear is nought. 
It is thus with all flesh, from man to beast ; and upon sin- 

'^Z7 



Book IV ii ^ Ecclesiasticus or 

ners sevenfold more. Death, and bloodshed, and strife, 
and sword, calamities, famine, tribulation, and the scourge : 
all these things were created for the wicked, and because of 
them came the Flood. 



11 

A Garden of Blessings 

A Pair of Sonnets 



All things that are of the earth turn to the earth again ; 

And all things that are of the waters return into the sea. 
All bribery and injustice shall be blotted out ; 

And good faith shall stand for ever. 
The goods of the unjust shall be dried up like a river. 

And like a great thunder in rain shall go off in noise. 
In opening his hands a man shall be made glad ; 

So shall transgressors utterly fail. 
The children of the ungodly shall not put forth many 
branches ; 

And are as unclean roots upon a sheer rock. 
The sedge that groweth upon every water and bank of a 
river 

Shall be plucked up before all grass. 

138 



The Wisdom of Jesus B^ Book IV ii 

Bounty is as a Garden of Blessings, 
And almsgiving endureth for ever. 



The life of one that laboureth and is contented 

Shall be made sweet ; 
And he that findeth a treasure is above both. 

Children, and the building of a city, 

Establish a man's name ; 
And a blameless wife is counted above both. 

Wine and music 

Rejoice the heart ; 
And the love of wisdom is above both. 

The pipe and the psaltery 

Make pleasant melody ; 
And a pleasant tongue is above both. 

Thine eye shall desire 

Grace and beauty ; 
And above both the green blade of corn. 

A friend and a companion 

Never meet amiss ; 
And a wife with her husband is above both. 

Brethren and succour 

Are for a time of affliction ; 
And almsgiving is a deliverer above both. 

139 



Book IV iii -^ Ecclesiasticus or 

Gold and silver 

Will make the foot stand sure ; 
And counsel is esteemed above them both. 

Riches and strength 

Will lift up the heart ; 
And the fear of the Lord is above both. 



There is nothing wanting in the fear of the Lord, 
And there is no need to seek help therein. 

The fear of the Lord is as a Garden of Blessing, 
And covereth a man above all glory. 



Ill 

A Maxim 

My son, lead not a beggar^ s life ; 
Better it is to die than to beg, 

A man that looketh unto the table of another, his life is 
not to be counted for a life ; he will pollute himself with 
another man's meats : but a man wise and well-instructed 
will beware thereof. In the mouth of the shameless beg- 
ging will be sweet ; and in his belly a fire shall be kindled. 

140 



The Wisdom of Jesus ^ Book IV iv 

iv 

On Death 

A Sonnet 
O Death, 

How bitter is the remembrance of thee 

To a man that is at peace in his possessions, 

Unto the man that hath nothing to distract him, 

And hath prosperity in all things, 

And that still hath strength to receive meat ! 

O Death, 
Acceptable is thy sentence 
Unto a man that is needy, and that faileth in strength, 
That is in extreme old age. 
And is distracted about all things. 
And is perverse, and hath lost patience ! 

Fear not the sentence of Death ; 

Remember them that have been before thee, 

And that come after. 
This is the sentence from the Lord over all flesh : 
And why dost thou refuse, 
When it is the good pleasure of the Most High ? 

Whether it be ten, or a hundred, 

Or a thousand years. 

There is no inquisition of life in the grave. 

141 



Book IV V -^ Ecclesiasticus or 



The Posterity of Sinners 

An Essay 

The children of sinners are abominable children, and 
they frequent the dwellings of the ungodly. The inher- 
itance of sinners' children shall perish, and with their 
posterity shall be a perpetual reproach. Children will 
complain of an ungodly father, because they shall be 
reproached for his sake. 

Woe unto you, ungodly men, 

Which have forsaken the law of the Most High God ! 
If ye be born, 

Ye shall be born to a curse ; 
If ye die, 

A curse shall be your portion. 

All things that are of the earth shall go back to the earth : 
so the ungodly shall go from a curse unto perdition. The 
mourning of men is about their bodies : but the name of 
sinners being evil shall be blotted out. Have regard to thy 
name ; for it continueth with thee longer than a thousand 
great treasures of gold. A good life hath its number of 
days ; and a good name continueth for ever. 

142 



The Wisdom of Jesus ^ Book IV vi 

vi 

Things to be ashamed of 

An Essay 
My children, keep instruction in peace : but — 

Wisdom that is hid, 

And a treasure that is not seen, 

What profit is in them both ? 
Better is a man that hideth his foolishness 
Than a man that hideth his wisdom. 

Wherefore shew reverence to my word : for it is not good 
to retain every kind of shame ; and not all things are 
approved by all in good faith. Be ashamed of whoredom 
before father and mother ; and of a lie before a prince and 
a mighty man ; of an offence before a judge and ruler ; of 
inquity before the congregation and the people ; of unjust 
dealing before a partner and friend ; and of theft, in regard 
of the place where thou sojournest, and in regard of the 
truth of God and his covenant ; and of leaning with thine 
elbow at meat ; and of scurrility in the matter of giving 
and taking ; and of silence before them that salute thee ; 
and of looking upon a woman that is a harlot ; and of 
turning away thy face from a kinsman ; of taking away a 

J43 



Book IV vi -^ Ecclesiasticus or 

portion or a gift ; and of gazing upon a woman that hath a 
husband ; of being over busy with his maid, and come not 
near her bed ; of upbraiding speeches before friends, and 
after thou hast given upbraid not ; of repeating and speak- 
ing what thou hast heard ; and of revealing of secrets. So 
shalt thou be truly shamefast, and find favour in the sight 
of every man. 

Of these things be not ashamed, and accept no man's 
person to sin thereby : of the law of the Most High, and 
his covenant; and of judgement to do justice to the 
ungodly ; of reckoning with a partner and with travellers ; 
and of a gift from the heritage of friends ; of exactness 
of balance and weights ; and of getting much or little ; 
of indifferent selling of merchants ; and of much correc- 
tion of children ; and of making the side of an evil servant 
to bleed. Sure keeping is good, where an evil wife is ; and 
where many hands are, shut thou close. Whatsoever 
thou handest over, let it be by number and weight ; and in 
giving and receiving let all be in writing. Be not ashamed 
to instruct the unwise and foolish, and one of extreme old 
age that contendeth with those that are young. And so 
shalt thou be well instructed indeed, and approved in the 
sight of every man living. 

144 



The Wisdom of Jesus 8«- Book IV vii 

• • 

vu 

Women as a Source of Trouble 

An Essay 

A daughter is a secret cause of wakefulness to a father ; 
and the care for her putteth away sleep : in her youth, 
lest she pass the flower of her age ; and when she is 
married, lest she should be hated; in her virginity, lest 
she should be defiled and be with child in her father's 
house ; and when she hath a husband, lest she should 
transgress ; and when she is married, lest she should be 
barren. Keep a strict watch over a headstrong daughter, 
lest she make thee a laughingstock to thine enemies, a 
byword in the city, and notorious among the people, and 
shame thee before the multitude. 

Look not upon every body in regard of beauty, and sit 
not in the midst of women ; for from garments cometh a 
moth, and from a woman a woman's wickedness. Better 
is the wickedness of a man than a pleasant-dealing woman, 
and a woman which putteth thee to shameful reproach. 

L 145 



Book V 

LONGER WORKS 



The Works of the Lord 

A Rhetoric Encomium 

I will make mention now of the works of the Lord, 
and will declare the things that I have seen. 

In the words of the Lord are his works. The sun that 
giveth Ught looketh upon all things ; and the work of the 
Lord is full of his glory. The Lord hath not given power 
to the saints to declare all his marvellous works ; which 
the Almighty Lord firmly settled, that whatsoever is 
might be established in his glory. He searcheth out the 
deep, and the heart, and he hath understanding of their 
cunning devices ; for the Most High knoweth all knowl- 
edge, and he looketh into the signs of the world, declaring 
the things that are past, and the things that shall be, and 
revealing the traces of hidden things. No thought 
escapeth him; there is not a word hid from him. The 
mighty works of his wisdom he hath ordered, who is from 
everlasting to everlasting : nothing hath been added unto 
them, nor diminished from them ; and he had no need of 
any counsellor. How desirable are all his works ! One 
may behold this even unto a spark. All these things live 

149 



Book V i -^ Ecclesiasticus or 

and remain for ever in all manner of uses, and they are all 
obedient. All things are double one against another ; and 
he hath made nothing imperfect. One thing establisheth 
the good things of another ; and who shall be filled with 
beholding his glory? 

The pride of the height is the firmament in its clearness, 
the appearance of heaven, in the spectacle of its glory. 
The sun when he appeareth, bringing tidings as he goeth 
forth, is a marvellous instrument, the work of the Most 
High. At his noon he drieth up the country, and who 
shall stand against his burning heat ? A man blowing a 
furnace is in works of heat, but the sun three times more, 
burning up the mountains : breathing out fiery vapours, 
and sending forth bright beams, he dimmeth the eyes. 
Great is the Lord that made him ; and at his word he 
hasteneth his course. 

The moon also is in all things for her season, for a 
declaration of times, and a sign of the world. 

From the moon is the sign of the feast day ; 

A light that waneth when she is come to the full. • 

The month is called after her name, 

Increasing wonderfully in her changing ; 
An instrument of the hosts on high, 

Shining forth in the firmament of heaven, 
The beauty of heaven, the glory of the stars, 

An ornament giving light in the highest places of the Lord. 
At the word of the Holy One they will stand in due order, 

And they will not faint in their watches. 

i!;o 



The Wisdom of Jesus S^ Book V i 

Look upon the rainbow, and praise him that made it ; 
exceeding beautiful in the brightness thereof It com- 
passeth the heaven round about with a circle of glory ; 
the hands of the Most High have stretched it. 

By his commandment he maketh the snow to fall apace, 
and sendeth swiftly the lightnings of his judgement. By 
reason thereof the treasure-houses are opened ; and clouds 
fly forth as fowls. By his mighty power he maketh strong 
the clouds, and the hailstones are broken small ; and at 
his appearing the mountains will be shaken, and at his 
will the south wind will blow. The voice of his thunder 
maketh the earth to travail ; so doth the northern storm 
and the whirl v;ind. As birds flying down he sprinkleth 
the snow, and as the lighting of the locust is the falling 
down thereof: the eye will marvel at the beauty of its 
whiteness, and the heart will be astonished at the raining 
of it. The hoarfrost also he poureth on the earth as salt ; 
and when it is congealed, it is as points of thorns. The 
cold north wind shall blow, and the ice shall be congealed 
on the water : it shall lodge upon every gathering together 
of water, and the water shall put on as it v/ere a breast- 
plate. It shall devour the mountains, and burn up the 
wilderness, and consume the green herb as fire. A mist 
coming speedily is the healing of all things ; a dew coming 
after heat shall bring cheerfulness. By his counsel he 
hath stilled the deep, and planted islands therein. They 
that sail on the sea tell of the danger thereof; and when 

151 



Book V ii -59 Ecclesiasticus or 

we hear it with our ears, we marvel. Therein be also 
those strange and wondrous works, variety of all that hath 
life, the race of sea-monsters. 

By reason of him his end hath success, and by his word 
all things consist. We may say many things, yet shall we 
not attain ; and the sum of our words is, He is all. How 
shall we have strength to glorify him? for he is himself 
the great one above all his works. The Lord is terrible 
and exceeding great ; and marvellous is his power. When 
ye glorify the Lord, exalt him as much as ye can, for even 
yet will he exceed : and when ye exalt him, put forth your 
full strength ; be not weary, for ye will never attain. Who 
hath seen him that he may declare him? and who shall 
magnify him as he is? Many things are hidden greater 
than these ; for we have seen but a few of his works. 
For the Lord made all things ; and to the godly gave he 
wisdom. 

• • 
11 

Praise of Famous Men 

A Rhetoric Encomium 

Let us now praise famous men, and our fathers that 
begat us. The Lord manifested in them great glory, even 
his mighty power from the beginning. Such as did bear 

152 



The Wisdom of Jesus 8^ Book V ii 

rule in their kingdoms^ and were men renowned for their 
power, giving counsel by their understanding ; such as 
have brought tidings in prophecies ; leaders of the people 
by their counsels, and by their understanding men of 
learning for the people — wise were their words in their 
instruction ; such as sought out musical tunes, and set 
forth verses in writing; rich men furnished with ability, 
living peaceably in their habitations : all these were hon- 
oured in their generations, and were a glory in their days. 
There be of them, that have left a name behind them, to 
declare their praises. And some there be which have no 
memorial ; who are perished as though they had not been, 
and are become as though they had not been born ; and 
their children after them. But these were men of mercy 
whose righteous deeds have not been forgotten. With 
their seed shall remain continually a good inheritance ; 
their children are within the covenants. Their seed 
standeth fast, and their children for their sakes. Their 
seed shall remain for ever, and their glory shall not be 
blotted out. Their bodies were buried in peace, and their 
name liveth to all generations. Peoples will declare their 
wisdom, and the congregation telleth out their praise. 

Enoch pleased the Lord, and was translated, being 
an example of repentance to all generations. Noah was 
found perfect and righteous ; in the season of wrath he 
was taken in exchange for the world ; therefore was there 
left a remnant unto the earth when the Flood came. Ever- 

153 



Book V ii ->8 Ecclesiasticus or 

lasting covenants were made with him, that all flesh should 
no more be blotted out by a flood. 

Abraham was a great father of a multitude of nations, 
and there was none found like him in glory : who kept the 
law of the Most High, and was taken into covenant with 
him ; in his flesh he established the covenant, and when 
he was proved he was found faithful. Therefore he as- 
sured him by an oath that the nations should be blessed in 
his seed ; that he would multiply him as the dust of the 
earth, and exalt his seed as the stars, and cause them to 
inherit from sea to sea, and from the River unto the 
utmost part of the earth. In Isaac also did he establish 
likewise, for Abraham his father^s sake, the blessing of all 
men, and the covenant. And he made it rest upon the 
head of Jacob ; he acknowledged him in his blessings, 
and gave to him by inheritance, and divided his portions ; 
among twelve tribes did he part them. 

And he brought out of him a man of mercy, which 
found favour in the sight of all flesh : a man beloved of 
God and men, even Moses, whose memorial is blessed. 
He made him like to the glory of the saints, and magni- 
fied him in the fears of his enemies. By his words he 
caused the wonders to cease ; he glorified him in the sight 
of kings ; he gave him commandment for his people, and 
shewed him part of his glory. He sanctified him in his 
faithfulness and meekness ; he chose him out of all flesh. 
He made him to hear his voice, and led him into the thick 

154 



The Wisdom of Jesus 8^ Book V ii 

darkness, and gave him commandments face to face, even 
the law of life and knowledge, that he might teach Jacob 
the covenant, and Israel his judgements. 

He exalted Aaron, a holy man like unto him, even 
his brother of the tribe of Levi. He established for him 
an everlasting covenant, and gave him the priesthood of 
the people. He beautified him with comely ornaments, 
and girded him about with a robe of glory. He clothed 
him with the perfection of exultation; and strengthened 
him with apparel of honour, the linen breeches, the long 
robe, and the ephod. And he compassed him with pome- 
granates of gold, and with many bells round about, to 
send forth a sound as he went, to make a sound that 
might be heard in the temple, for a memorial to the chil- 
dren of his people ; with a holy garment, with gold and 
blue and purple, the work of the embroiderer; with an 
oracle of judgement, even with the Urim and Thummim ; 
with twisted scarlet, the work of the craftsman ; with 
precious stones graven like a signet, in a setting of gold, 
the work of the jeweller, for a memorial engraved in 
writing, after the number of the tribes of Israel ; with a 
crown of gold upon the mitre, having graven on it, as on 
a signet, Holiness, an ornament of honour, a work of 
might, the desires of the eyes, goodly and beautiful. Be- 
fore him there never have been any such ; no stranger put 
them on, but his sons only and his offspring perpetually. 
His sacrifice shall be wholly consumed every day twice 

155 



Book V ii ^ Ecclesiasticus or 

continually. Moses consecrated him, and anointed him 
with holy oil : it was unto him for an everlasting cove- 
nant, and to his seed, all the days of heaven, to minister 
unto him, and to execute also the priest's office, and bless 
his people in his name. He chose him out of all living to 
offer sacrifice to the Lord, incense, and a sweet savour, for 
a memorial, to make reconciliation for thy people. He 
gave unto him in his commandments, yea, authority in the 
covenants of judgements, to teach Jacob the testimonies, 
and to enlighten Israel in his law. Strangers gathered 
themselves together against him, and envied him in the 
wilderness, even Dathan and Abiram with their company, 
and the congregation of Korah, with wrath and anger. 
The Lord saw it, and it displeased him ; and in the wrath 
of his anger they were destroyed : he did wonders upon 
them, to consume them with flaming fire. And he added 
glory to Aaron, and gave him a heritage : 

He divided unto him the firstfruits of the increase; 

And first did he prepare bread in abundance : 
For they shall eat the sacrifices of the Lord, 

Which he gave unto him and to his seed. 
Howbeit in the land of the people he shall have no 
inheritance ; 

And he hath no portion among the people : 
For He himself is thy portion and inheritance. 

And Phinehas the son of Eleazar is the third in glory, 
in that he was zealous in the fear of the Lord, and stood 

156 



The Wisdom of Jesus ^ Book V ii 

fast in the good forwardness of his soul when the people 
turned away, and he made reconciliation for Israel. There- 
fore was there a covenant of peace established for him, 
that he should be leader of the saints and of his people ; 
that he and his seed should have the dignity of the priest- 
hood for ever. Also he made a covenant with David the 
son of Jesse, of the tribe of Judah : the inheritance of 
the king is his alone from son to son. So the inheritance 
of Aaron is also unto his seed. God give you wisdom in 
your heart to judge his people in righteousness, that their 
good things be not abolished, and that their glory endure 
for all their generations. 

Joshua the son of Nun was valiant in war, and was the 
successor of Moses in prophecies : who according to his 
name was made great for the saving of God's elect, to take 
vengeance of the enemies that rose up against them, that 
he might give Israel their inheritance. How was he 
glorified in the lifting up his hands, and in stretching out 
his sword against the cities ! Who before him so stood 
fast? For the Lord himself brought his enemies unto 
him. Did not the sun go back by his hand? And did 
not one day become as two? He called upon the Most 
High and Mighty One, when his foes pressed him round 
about ; and the great Lord heard him. With hailstones 
of mighty power he caused war to break violently upon the 
nation, and in the going down he destroyed them that 
resisted; that the nations might know his armour, how 

IS7 



Book V ii -^ Ecclesiasticus or 

that he fought in the sight of the Lord ; for he followed 
after the Mighty One. Also in the time of Moses he did 
a work of mercy, he and Caleb the son of Jephunneh, in 
that they withstood the adversary, hindered the people 
from sin, and stilled the murmuring of wickedness. And 
of six hundred thousand people on foot, they two alone 
were preserved to bring them into the heritage, even into 
a land flowing with milk and honey. Also the Lord gave 
strength unto Caleb, and it remained with him unto his old 
age ; so that he entered upon the height of the land, and 
his seed obtained it for a heritage : that all the children of 
Israel might see that it is good to walk after the Lord. 

Also the judges, every one by his name, all whose hearts 
went not a whoring, and who turned not away from the 
Lord, may their memorial be blessed. May their bones 
flourish again out of their place, and may the name of 
them that have been honoured be renewed upon their 
children. 

Samuel, the prophet of the Lord, beloved of his Lord, 
established a kingdom, and anointed princes over his 
people. By the lav/ of the Lord he judged the congrega- 
tion, and the Lord visited Jacob. By his faithfulness he 
was proved to be a prophet, and by his words he was 
known to be faithful in vision. Also when his enemies 
pressed him round about he called upon the Lord, the 
Mighty One, with the offering of the sucking lamb ; and 
the Lord thundered from heaven, and with a mighty sound 

158 



The Wisdom of Jesus B^ Book V ii 

made his voice to be heard. And he utterly destroyed the 
rulers of the Tyrians, and all the princes of the Philistines. 
Also before the time of his long sleep he made protesta- 
tions in the sight of the Lord and his anointed : " I have 
not taken any man's goods, so much as a shoe : " and no 
man did accuse him. And after he fell asleep, he prophe- 
sied, and showed the king his end, and lifted up his voice 
from the earth in prophecy, to blot out the wickedness of 
the people. 

And after him rose up Nathan to prophesy in the days 
of David. As is the fat when it is separated from the 
peace offering, so was David separated from the children 
of Israel. He played with lions as with kids, and with 
bears as with lambs of the flock. In his youth did he not 
slay a giant, and take away reproach from the people, 
when he lifted up his hand with a sling stone and beat 
down the boasting of Goliath? For he called upon the 
Most High Lord ; and he gave him strength in his right 
hand, to slay a man mighty in war, to exalt the horn of 
|his people. So they glorified him for his ten thousands, 
Lud praised him for the blessings of the Lord, in that there 
was given him a diadem of glory. For he destroyed the 
enemies on every side, and brought to nought the Philis- 
tines his adversaries, brake their horn in pieces unto this 
lay. In every work of his he gave thanks to the Holy 
>ne Most High with words of glory ; wdth his whole heart 
le sang praise, and loved him that made him. Also he set 

159 



Book V ii -^ Ecclesiasticus or 

singers before the altar, and to make sweet melody by 
their music. He gave comeliness to the feasts, and set in 
order the seasons to perfection, while they praised his holy 
name, and the sanctuary sounded from early morning. 
The Lord took away his sins, and exalted his horn for 
ever ; and gave him a covenant of kings, and a throne of 
glory in Israel. 

After him rose up a son, a man of understanding ; and 
for his sake he dwelt at large. Solomon reigned in days 
of peace ; and to him God gave rest round about, that he 
might set up a house for his name, and prepare a sanctu- 
ary for ever. 

How wise wast thou made in thy youth, 

And filled as a river with understanding ! 
Thy soul covered the earth, 

And thou filledst it with dark parables. 
Thy name reached unto the isles afar off; 

And for thy peace thou wast beloved. 
For thy songs and proverbs and parables. 

And for thine interpretations, the countries marvelled at 
thee. 
By the name of the Lord God, 

Which is called the God of Israel, 
Thou didst gather gold as tin. 

And didst multiply silver as lead. 
Thou didst bow thy loins unto women. 

And in thy body thou wast brought into subjection. 
Thou didst blemish thine honour. 

And profane thy seed, 

i6o 



The Wisdom of Jesus B^ Book V ii 

To bring wrath upon thy children ; 

And I was grieved for thy folly : 
So that the sovereignty was divided, 

And out of Ephraim ruled a disobedient kingdom. 
But the Lord will never forsake his mercy; 

And he will not destroy any of his works, 
Nor blot out the posterity of his elect ; 

And the seed of him that loved him he will not take 
away ; 
And he gave a remnant unto Jacob, 

And unto David a root out of him. 

And so rested Solomon with his fathers ; and of his seed 
he left behind him Rehoboam, even the foolishness of the 
people, and one that lacked understanding, who made the 
people to revolt by his counsel. Also Jeroboam the son 
of Nebat, who made Israel to sin, and gave unto Ephraim 
a way of sin. And their sins were multiplied exceedingly, 
to remove them from their land. For they sought out all 
manner of wickedness, till vengeance should come upon 
them. 

Also there arose Elijah the prophet as fire, and his word 
burned like a torch : who brought a famine upon them, 
and by his zeal made them few in number. By the word 
of the Lord he shut up the heaven ; thrice did he thus 
brinof down fire. 



•^to 



How wast thou glorified, O Elijah, in thy wondrous deeds! 
And who shall glory like unto thee? 
M i6i 



Book V ii -^ Ecclesiasticus or 

Who did raise up a dead man from death, 

And from the place of the dead by the word of the Most 
High ; 
Who brought down kings to destruction, 

And honourable men from their bed ; 
Who heard rebuke in Sinai, 

And judgements of vengeance in Horeb ; 
Who anointed kings for retribution, 

And prophets to succeed after him ; 
Who was taken up in a tempest of fire, 

In a chariot of fiery horses; 
Who was recorded for reproofs in their seasons, 

To pacify anger before it brake forth into wrath ; 
To turn the heart of the father unto the son. 

And to restore the tribes of Jacob. 

Blessed are they that saw thee, 

And they that have been beautified with love ; 
For we also shall surely live. 

Elijah it was who was wrapped in a tempest : and Elisha 
was filled with his spirit ; and in all his days he was not 
moved by the fear of any ruler, and no one brought him 
into subjection. Nothing was too high for him ; and when 
he was laid on sleep his body prophesied. As in his life 
he did wonders, so in death were his works marvellous. 
For all this the people repented not, and they departed 
not from their sins, till they were carried away as a spoil 
from their land, and were scattered through all the earth ; 
and the people was left very few in number, and a ruler 

162 



The Wisdom of Jesus B^ Book V ii 

was left in the house of David. Some of them did that 
which was pleasing to God, and some multiplied sins. 

Hezekiah fortified his city and brought in water into the 
midst of them : he digged the sheer rock with iron, and 
builded up wells for waters. In his days Sennacherib 
came up, and sent Rabshakeh, and departed ; and he lifted 
up his hand against Sion, and boasted great things in his 
arrogancy. Then were their hearts and their hands 
shaken, and they were in pain, as women in travail ; and 
they called upon the Lord which is merciful, spreading 
forth their hands unto him : and the Holy One heard them 
speedily out of heaven, and delivered them by the hand 
of Isaiah. He smote the camp of the Assyrians, and his 
angel utterly destroyed them. For Hezekiah did that 
which was pleasing to the Lord, and was strong in the 
ways of David his father, which Isaiah the prophet com- 
manded, who was great and faithful in his vision. In his 
days the sun went backward ; and he added life to the 
king. He saw by an excellent spirit what should come to 
pass at the last ; and he comforted them that mourned in 
Sion. He shewed the things that should be to the end of 
time, and the hidden things or ever they came. 

The memorial of Josiah is like the composition of in- 
cense prepared by the work of the apothecary : it shall be 
sweet as honey in every mouth, and as music at a banquet 
of wine. He behaved himself uprightly in the conversion 
of the people, and took away the abominations of iniquity. 

163 



Book V ii -^ Ecclesiasticus or 

He set his heart right toward the Lord; in the days of 
wicked men he made godliness to prevail. Except David 
and Hezekiah and Josiah, all committed trespass : for they 
forsook the law of the Most High ; the Kings of Judah 
failed. For they gave their power unto others, and their 
glory to a strange nation. They set on fire the chosen 
city of the sanctuary, and made her streets desolate, as 
it was written by the hand of Jeremiah. For they en- 
treated him evil ; and yet he was sanctified in the womb 
to be a prophet, to root out, and to afflict, and to destroy ; 
and in like manner to build and to plant. 

It was Ezekiel who saw the vision of glory, which God 
shewed him upon the chariot of the cherubim — 

For verily he remembered the enemies in storm, 
And to do good to them that directed their ways aright — 

Also of the twelve prophets may the bones flourish again 
out of their place — 

And he comforted Jacob, 
And deUvered them by confidence of hope — 

How shall we magnify Zerubbabel ? — 

And he was as a signet on the right hand — 

so was Jesus, the son of Josedek : who in their days 
builded the house, and exalted a people holy to the Lord, 

164 



The Wisdom of Jesus ^ Book V ii 

prepared for everlasting glory. Also of Nehemiah the 
memorial is great ; who raised up for us the walls that 
were fallen, and set up the gates and bars, and raised 
up our homes again. 

No man was created upon the earth such as was 
Enoch ; for he was taken up from the earth. Neither 
was there a man born like unto Joseph, a governor of his 
brethren, a stay of the people : yea, his bones were 
visited. Shem and Seth were glorified among men ; and 
above every living thing in the creation is Adam. 

It was Simon, the son of Onias, the great priest, who 
in his life repaired the house, and in his days strengthened 
the temple ; and by him was built from the foundation the 
height of the double wall, the lofty underworks of the 
enclosure of the temple ; in his days the cistern of waters 
was diminished, the brasen vessel in compass as the sea. 
It was he that took thought for his people that they should 
not fall, and fortified the city against besieging. How 
glorious was he when the people gathered round him at 
his coming forth out of the sanctuary : as the morning 
star in the midst of a cloud, as the moon at the full, as the 
sun shining forth upon the temple of the Most High, and 
as the rainbow giving light in clouds of glory; as the 
flower of roses in the days of new fruits, as lilies at the 
waterspring, as the shoot of the frankincense tree in 
the time of summer ; as fire and incense in the censer, as 

165 



Book V ii -^ Ecclesiasticus or 

a vessel all of beaten gold adorned with all manner of 
precious stones ; as an olive tree budding forth fruits, and 
as a cypress growing high among the clouds ! When he 
took up the robe of glory, and put on the perfection of 
exultation, in the ascent of the holy altar, he made 
glorious the precinct of the sanctuary. And when he 
received the portions out of the priests' hands, himself 
also standing by the hearth of the altar, his brethren as 
a garland round about him, he was as a young cedar in 
Libanus ; and as stems of palm trees compassed they him 
round about, and all the sons of Aaron in their glory, and 
the Lord's offering in their hands, before all the congre- 
gation of Israel. And finishing the service at the altars, 
that he might adorn the offering of the Most High, the 
Almighty, he stretched out his hand to the cup, and 
poured of the blood of the grape ; he poured out at the 
foot of the altar a sweet-smelling savour unto the Most 
High, the King of all. Then shouted the sons of Aaron, 
they sounded the trumpets of beaten work, they made a 
great noise to be heard, for a remembrance before the 
Most High. Then all the people together hasted, and fell 
down upon the earth on their faces to worship their Lord, 
the Almighty, God most high. The singers also praised 
him with their voices ; in the whole house was there made 
sweet melody. And the people besought the Lord Most 
High, in prayer before him that is merciful, till the worship 

of the Lord should be ended. And so they accomplished 

i66 



The Wisdom of Jesus B^ Book V ii 

his service. Then he went down, and lifted up his hands 
over the whole congregation of the children of Israel, to 
give blessing unto the Lord with his lips, and to glory in 
his name. And he bowed himself down in worship the 
second time, to declare the blessing from the Most High. 
And now bless ye the God of all, which everywhere 
doeth great things, which exalteth our days from the 
womb, and dealeth with us according to his mercy. May 
he grant us joyfulness of heart, and that peace may be in 
our days in Israel for the days of eternity : to intrust his 
mercy with us ; and let him deliver us in his time. 

167 



•^ Ecclesiasticus or The Wisdom of Jesus 

With two nations is my soul vexed, 
And the third is no nation : 

They that sit upon the mountain of Samaria, 

And the PhiHstines, 
And that foolish people that dwelleth in Sichem. 



* 

I have written in this book 
The instruction of understanding and knowledge : 

I Jesus 

The son of Sirach Eleazar 

Of Jerusalem 

Who out of his heart 

\ poured forth 

Wisdom, 



* 



Blessed is he that shall be exercised in these things ; 

And he that layeth them up in his heart shall become 
wise. 
For if he do them, he shall be strong to all things : 
For the light of the Lord is his guide. 

i68 



Notes 



On Quotations and Buried Verses 

It will be noted in this edition of Ecclesiasticus that in certain 
compositions which are presented as prose, there occur isolated 
passages having the form of verse. These quotations, or verse 
passages buried in prose compositions, are both interesting in 
themselves, and further furnish an important instrument of exe- 
gesis, which will often assist over obscurities or irregularities of 
sentence flow. 

To begin with one example which is unquestionable. In the 
last essay of Book I, that on * The Horror of Adultery,' there 
is thus * buried ' a number sonnet on the same theme. 

Two sorts of men multiply sins. 
And the third will bring wrath : 

A Hot Mijtd, 

A Fornicator in the body of his flesh, 
A Man that goeth astray from his own Bed, 

No literary form is so unmistakable as a number sonnet : and 
the above is found without the omission of a single word in the 
essay; only, it does not stand out by itself, but is * buried ' in the 
prose of the essay, its several clauses worked into sentences of 
comment. (See page 74.) 

With this may be taken other cases, scarcely less clear. The 
epigram represented as a quotation at the commencement of 

171 



-^ Ecclesiasticus 

IV. vi occurs by itself as I. Ixxiii; and Fritzsche recognises this 
as a popular proverb. The verses printed on page 71 have a 
flow of sentence quite different from the uniform flow that pre- 
cedes and follows in Essay I. Ixxviii: and the suggestion of 
these as a quotation is confirmed by what seems a reference to 
the same at the end of II. xv. To my own mind the conclusion 
of II. xxiii (see page 102) is not less clearly a verse quotation: 
parallelism in prose can be carried to great lengths, but a 
passage which is found to be a pair of triplets, with a third 
triplet regularly duplicated, can hardly be other than a sonnet, 
or portion of a sonnet. 

The objection may possibly be made that other editors treat 
the whole context in which these passages occur as verse. But 
this does not meet the point: the question here is not what is 
to be called verse and what prose, but whether there is not a 
break or divergence between the literary form of these passages 
and that of their context, such as a citation might readily 
account for. 

When once the occurrence of such ' buried verses ' has been 
established, it will be easy to point out other cases in which such 
a suggestion cannot indeed be insisted on, but may be claimed 
as an improvement. In the * chapter li,' which is here treated 
as an ' Author's Preface,^ occurs a passage which, if printed as 
straightforward prose, will run as follows : 

And I lifted up my supplication from the earthy and 
prayed for deliverance fro7n death. I called upon the 
Lordy the father of my Lord^ that he would not forsake me 

172 



Notes 8«- 

in the days of afflictioriy in the time when there was no 
help against the proud, I will praise thy name continu- 
ally y and will sing praise with thanksgiving. And my 
supplication was heard : for thou savedst m-e from de- 
struction, and deliver edst 7ne from the evil time : therefore 
will I give thanks a?zd praise unto thee^ and bless the 
name of the Lord. 

The grammatical structure of this passage is difficult, not to say 
impossible, and altogether out of keeping with the easy rhetoric 
flow of the rest of this preface. The sudden future, "I will 
praise," might stand by itself, but there is a return to the past 
— "and my supplication was heard"; another future follows. 
Even the elasticity of the parenthesis can hardly be stretched 
so far as to make the first future clause harmonious. But if 
once a citation be supposed, the whole becomes easy. 

And I lifted up my supplication from the earthy and 
prayed for deliverance from death, 

I called upon the Lord, 

The father of my Lordy 
That he would not forsake m,e in the days of affliction ; 

In the time when there was no help against the 
proud : — = 
I will praise thy name continually 

And zvill sing praise with thanksgiving. 

And my supplicatio7t was heard : for thou savedst me 
from destruction y and deliver edst me from the evil time : 

173 



■^ Ecclesiasticus 

therefore will I give thanks and praise unto thee, and 
bless the name of the Lord, 

As so arranged it is easy to see how the opening prose — *' I 
lifted up my supplication " — is resumed — " And my supplica- 
tion was heard " : what comes between is precisely of the char- 
acter of the psalms of deliverance in which the psalter abounds, 
and in which the abrupt future is a constant feature (compare 
Psabns cxxxix. 14; Ixix. 30; Ixxi. 22; cxliv. 9). Moreover the 
much-disputed passage, " I called upon the Lord, the father of 
my Lord," is less difficult to understand in a poetic psalm than 
in an autobiographical preface. 

Again, on page 129 is suggested the following quotation: 

Of sorrotv comeih death ; 

And sorrow of heart zuill bow down the strength. 
In calamity sorrow also remaineth ; 

And the poor maiVs life is grievous to the heart. 

The essay in which this occurs is short and extremely simple; 
every sentence of it has to do with the one topic — mourning 
for the dead. Of the above passage the first two lines are 
strictly relevant; the other two deal with sorrowful circum- 
stances of another order. Now, it is quite natural for a writer, 
making an apposite quotation, to cite a whole verse where only 
half of it is essential to his point; but, if the passage be not a 
quotation, it is impossible to understand how the writer puts 
one wholly irrelevant sentence into the midst of other sentences 
which are all to the point. 

174 



Notes >2«- 

It would be tedious to discuss every single case. If the 
reader will examine the verse quotations suggested on pages 38, 
94, 98, 104, 115, 119, 121, 142, the arrangement will speak 
for itself. 

In all but one of the quotations suggested so far the matter 
quoted is Wisdom literature. For such cases the term * quota- 
tion ' is almost too strong, since the evolution of Wisdom 
literature consists in a gradual progression from the welding 
together of current sayings to the style which consists in the 
developing of thoughts. I pass on to a more important set of 
citations, found in the two compositions of Book V and in I. liii, 
which may be taken with these. Here the case for recognising 
quotations is specially strong; moreover, such treatment solves 
the most obscure sentences of these compositions, and the pas- 
sages so quoted represent a special literature with an interest of 
its own. 

To take first Essay I. liii. The verse passages — I refer to 
the first three, the rest being gnomic — stand out from their con- 
text as couched in different style : the pictorial phrase ' gar- 
nished * and the semipersonifications of the first passage, the 
highly poetical expression in the second, " He set his eye upon 
their hearts," are unlike the plain prose of the whole essay. 
In each case the resumption of prose after the suggested 
quotation comes in naturally; whereas if the whole be supposed 
to be continuous writing, there is great redundancy and repeti- 
tion. Similar comments may be made on passages represented 
as verse on pages 150 and 156. The first does not join on 
naturally to what precedes if the whole be continuous. The 

^7S 



-^8 Ecclesiasticus 

second disturbs the narrative flow of sentences, but becomes 
entirely natural if regarded as a portion of a priestly hymn, 
introduced to support the statement ; " He gave him a heritage." 
The case is still clearer when we come to the longer quota- 
tion where the Praise of Famous Men reaches the name of 
Solomon. 

How wise wast thou made in thy youth^ 

And filled as a river with understanding ! 
Thy soul covered the earth, 

And thou filledst it with dark parables. 
Thy na7ne reached unto the isles afar off; 

And for thy peace thou wast beloved. 
For thy so7tgs and proverbs and parables^ 

And for thine interpretations, the countries marvelled 
at thee. 
By the name of the Lord God, 

Which is called the God of Israel, 
Thou didst gather gold as tin, 

And didst multiply silver as lead. 
Thou didst bow thy loins unto women, 

And in thy body thou wast brought into subjection- 
Thou didst blemish thine honour. 

And profane thy seed, 
To bring wrath upon thy children ; 

And I was grieved for thy folly : 
So that the sovereignty was divided. 

And out of Fphraim ruled a disobedient kingdom, 

176 



\ 



Notes B^ 

But the Lord will never forsake his mercy ; 

And he will not destroy any of his workSf 
Nor blot out the posterity of his elect ; 

And the seed of him that loved him he will not take 
away ; 
And he gave a re7nnant unto yacob, 

And unto David a root out of him. 

Of course there is nothing impossible in the idea of a prose com- 
position apostrophising a personage to whom it alludes. But as 
a matter of fact, this and the similar passage on Elijah are the 
only apostrophes addressed to personages in Ecclesiasticus, It 
will be seen at once how different their style is from that of 
the context. There is, moreover, in the address to Solomon 
the unusual expression : " And I was grieved for thy folly." 
Fritzsche and other commentators translate the aorist by a pres- 
ent, and understand the words as a remark of the author. It is 
natural for the author to say he hates particular types of char- 
acter; it would be less natural for him to speak of being grieved 
with a personage who had been dead for centuries. On the 
other hand, if this be part of a poetic hymn, the * I ' represents 
the sudden interposition of the Divine Speaker, which is com- 
mon in the psalms (compare xxxii. 8 ; xlvi. lo ; xiv. 4 ; xci. 14). 
The apostrophe to Elijah is in all respects an important and 
a difficult passage. 

How wast thou glorified, O Elijah^ in thy wondrous 
deeds ! 
And who shall glory like unto thee ? 
N 177 



-^ Ecclesiasticus 

Who did raise up a dead man from deaths 

And from the place of the dead^ by the word of the 
Most High ; 
Who brought dozvn kings to destruction^ 

And honourable men from their bed : 
Who heard rebuke in Sinai, 

And judgements of vengeance in Horeb ; 
Who anointed kings for retribution, 

And prophets to succeed after him ; 
Who was taken up in a tempest of fire, 

In a chariot of fiery horses ; 
Who was recorded for reproofs in their seasons^ 

To pacify anger before it brake forth into wrath; 
To turn the heart of the father unto the son^ 

And to restore the tribes of Jacob, 

Blessed are they that saw thee^ 

And they that have been beautified with love : 
For we also shall surely live. 

Elijah it luas who was wrapped in a tempest : and Elisha 
was filled with his spirit ; and in all his days he was not 
tnoved by fear of any ruler ^ and no one brought him into 
subjection. 

The prose portion of this extract seems difficult if one author 
has been speaking throughout ; all is quite natural if it be read 
as the author commenting on a quotation he has made. It is 

J78 



i 



Notes ^ 

the concluding triplet which needs his comment ; and he says in 
effect that, Elijah being the subject of the whole description, 
Elisha is the one to be understood in connection with the words, 
** they that have been beautified with love " : Elisha was the 
loved companion who saw his master taken up, and so was filled 
with his spirit. 

This arrangement further throws light upon the third line of 
that triplet, 

I^or we also shall surely live — 

which is perhaps the most difficult passage in Ecclesiasticus, 
The words are surely a small peg on which to hang a resurrec- 
tion doctrine which appears nowhere else in our author. Nor is 
the passage made clear by trying to associate it with Messianic 
hopes : the words are too vague to hold such a meaning. But 
if we have here a prophetic hymn — a hymn perhaps emanating 
originally from the very schools of prophets which figure so 
prominently in the biblical story of Elijah and Elisha — then the 
words, " we also shall surely live," are a simple expression on 
the part of the singers of the sense of deliverance wrought by the 
heroic Elijah for the worshippers of Jehovah compelled under 
Jezebel to hide in caves and dens. In any case, what obscurity 
may attach to that line is of less consequence if it be a portion 
of an old hymn than if it contain the words of the son of Sirach 
himself. 

Another difficult passage is found where this Praise of Famous 
Men reaches Ezekiel and the later worthies. Printed as con- 
tinuous prose it would run as follows : 

179 



-^ Ecclesiasticus 

// was Ezekiel who saw the vision of glory y which God 
shewed him upon the chariot of the cherubim. For verily 
he remembered the enemies in storm, and to do good to 
them that directed their ways aright. Also of the twelve 
prophets may the bo7ies flourish again out of their place. 
And he comforted yacob, and delivered them by confidence 
of hope. How shall we magnify Zerubbabel? And he 
was as a signet on the right hand : so was Jesus the son 
of yosedek : etc. 

Every commentator finds the exegesis of this passage difficult. 
Fritzsche and others transpose sentences, so as to take the words 
" he comforted Jacob " with the reference to Ezekiel before the 
twelve prophets are mentioned. But this does not strip the pas- 
sage of difficulties; and in particular the connective particles 
are unnatural. But without any alteration the passage may 
be made intelligible by distribution between the author's own 
words and his brief quotations from prophetic hymns. 

// was Ezekiel who saw the vision of glory ^ which God 
shewed him upon the chariot of the cherubim — 

For verily He remembered the enemies in storm ^ 

And to do good to them that directed their ways aright — 

Also of the twelve prophets may the bones flourish again 
out of their place — 

And He comforted Jacob, 

And delivered them by confidence of hope — 

i8o 




Notes B^ 

How shall we magnify Zeruhbabel ? — 

And he was as a signet on the right hand-^ 
so was yesus the son ofjosedek: etc. 

The writer has been touching in his own words upon succes- 
sive worthies, and supplementing his treatment by citations 
from familiar hymns. When he reaches Ezekiel and the minor 
prophets he is compelled to quicken his pace; his own remarks 
become single sentences, his quotations mere snatches. The 
lines written above as verses are intelligible as broken quotations 
from a hymn, and the * he ' of the first four lines refers to God. 
There is a close precedent for this supporting of hurried narra- 
tive by snatches of song \Xi Psaliii Ixviii; verses 12-14 ^^ which 
are now generally interpreted as fragments of battle songs. 

It is evident that the plea for the recognition of quoted pas- 
sages gains with the multiplication of the cases where such an 
explanation seems in point. It becomes stronger still when we 
recognise a family likeness in the passages put forward as cita- 
tions. If the reader will read together the passages so suggested 
on pages 52, 53, 150, 156, 160, 161, 162, 164, he will be struck 
with their uniformity of style. All are composed in the same 
flow of alternate parallelism, such as would be consistent with 
their forming parts of one whole, or of a series of similar poems. 
And the general model is that found in Psalm cv, together with 
what are modifications of that poem — Psalms Ixxviii, cvi. The 
whole points to a literature of prophetic hymns : traditional rather 
than written, and thus admitting free modification such as might 

181 



■^ Ecclesiasticus 

make the hundred and fifth psalm into the seventy-eighth or 
hundred and sixth, when the bright period of the first life in 
Canaan had given place to the solitude of Judah after Israel had 
been carried away, or even to the captivity of Judah itself. 
Such poems seem to start with the calling of a chosen people, 
with the appointment of priests and their feast days, with the 
succession of prophets and kings. All the extracts here dealt 
with would fit into the different parts of such a poem. One 
passage, indeed, seems separate from the others : that (on page 
150) dealing with the heavenly bodies. But it is noticeable that 
the creation of sun, moon, and stars is given a place at the com- 
mencement of the hundred and thirty-sixth psalm, which seems 
the primitive model of these national anthems, belonging by 
internal evidence to a history that is not carried further than the 
wilderness and conquests on the east of Jordan.* 



TITLE: ECCLESIASTICUS 

1 

This is the title in the Vulgate, and seems to have come into 
use in the fourth century. It is antithetic to * canonical ' ; 
and is thus a book *for reading in church,' as distinguished 
from a book of authority in matters of faith. But in long usage 
the title has been so much identified with the * Wisdom of Jesus 
the son of Sirach ' as to have become the usual name for it. 

* See on National Anthems in my Literary Study of the Bible y page 142 
(D. C. Heath & Co., Boston; Isbister & Co., London). 

182 



Notes e«- 



PREFACE BY THE TRANSLATOR 

This is self-explaining. The materials it affords for determin- 
ing the date of the original composition are not as decisive 
as they at first appear, inasmuch as there are two kings bearing 
the name Euergetes. But there is a fair consensus in favour of 
a date about 200 B.C. 

Textual questions are excluded from this series, w^hich accepts 
the text of the Revised Version, or its marginal alternatives. A 
remark, however, may be permitted on the peculiarity of Eccle- 
siasticus as the representative of a lost Hebrew work through a 
Greek translation. There are other versions, especially a Syriac 
Version ; and experts are divided on the question whether this 
Syriac Version is made from the Greek translation or indepen- 
dently from the original Hebrew. The Revisers appear from 
their results not to have given independent weight to this 
Syriac Version. I point out in the notes a few passages where 
difficulties in the English text are simplified if suggestions based 
on the Syriac Version be accepted. 



AUTHOR'S PREFACE 

On this compare Introduction page xv, I called upon the 
Lord^ the father of my Lord, etc. For the suggestion of a verse 
quotation, see above, page 172. The expression the father of 
my Lord seems impossible in a work of this date. The 
parallel sometimes cited {Psalm ex. i) gives it but little support. 

183 



^ Ecclesiasticus 

The Revised Version has followed the unanimous authority of 
the Greek manuscripts. But it is pointed out (by Edersheim, 
in Wace's Commentary, and others) that the Syriac Version 
would give unto the Lord, my Father, O Lord : suggesting 
a slight misreading of the Hebrew by the Greek translator. As 
pointed out above (page 174), the reading in the English text 
is slightly less difficult if the passage be part of a hymn than if 
it be the words of Ben-Sirach. 



BOOK I 

i. This sonnet combines antistrophic and stanza structure 
(compare Proverbs I. iii and xvi). In the series of stanzas 
there is the further effect of augmenting {Proverbs, page 1 68) : 
from three lines to five lines, six lines ; finally there is a return 
to three lines. 

ii. For these and other * maxims * compare Introduction, 
page xi, 

iv. This passage is variously translated. As rendered by 
Revised Version, the point of the comment seems to be that 
hypocritical worship is equivalent to rebellion against the au- 
thority of God. 

vi. Sonnet with stanza structure : intermixture of two kinds 
of stanza : triple triplets (strengthened by refrains) and simple 
quatrains. The triplet stanzas convey exhortation and expos- 
tulation ; the quatrains, confidence. 

vii. Essay in two paragraphs : Honour in general to parents 
— special consideration for parents in old age. 

184 



Notes ^ 

xiv. Be not ashamed concerning thy souL The context shews 
the meaning of this to be : do not let shame hinder thee in a 
matter in which thy soul is concerned. 

xix. An Epigram. I understand this literary form {Proverhs^ 
Introduction, page xxii) to indicate a unit proverb expanded : 
two lines of an epigram (not necessarily consecutive) contain the 
proverb germ, and the rest are for exegesis or emphasis. The 
germ lines stand out to the left in the printing adopted in this 
series. In the present case, the first and third lines together 
would make a proverb couplet. 

xxi. For the Proverb Cluster, compare Proverbs volume, 
Introduction, page xxii ; and for examples Proverbs IV. i, xxiii, 
xxiv, xxv. 

The last epigram of this cluster is of a form that occurs only 
in two other cases {Proverbs IV. i; and below, III. viii). The 
comment precedes the text and prepares for it. The present 
case is difficult, but the last two lines must be the germ proverb. 
The 'evil name' is the * great matter,' which incurs hostility; 
the point of the proverb is that the double tongue is only a 
smaller case of the same evil. 

xxii. Assuming the translation of the Revised Version, we 
must suppose the comment of this maxim to be an enlargement : 
one image is supported by another. But it must be confessed 
that the first image — of the bull — is very difficult to catch. 
Edersheim understands of a bull straying alone. It would be 
more to the point to compare the blind rush of a bull against a 
wall to his own destruction. Most commentators emend the 
Greek: by the smallest of changes (hos stauros instead of hos 

I8s 



-^ Ecclesiasticus 

iauros) the reading becomes " as a palm " : this directly con- 
nects with what follows, and one image is preserved throughout 
the whole maxim. 

xxiv. An Essay in three paragraphs : Pursuit of wisdom 
without understanding must fail — with understanding it will 
be a glorious success — if the means be applied the end must 
follow. 

Stone of trial: compare Zechariah xii. 3. An athletic test : 
the unwise man will soon drop it. — Wisdom is according to her 
name: this is one of the recognised difficulties of the book. 
The natural explanation seems to be a play upon words in the 
original Hebrew, which, however, no Hebrew experts are now 
able to discover. Fritzsche, as an alternative possible explana- 
tion, understands reputation by * name * : wisdom is as inacces- 
sible as the high reputation in which it is held would lead us to 
expect. 

xxvi. This difficult passage is best arranged as a maxim. The 
point of the exegetical comment is that pharisaism is a sort of 
spiritual ambition. 

xxxix and xl. Here we find precepts of behaviour so grouped 
as to make two essays. The second, on adaptation of behaviour 
to various sorts of men, becomes slightly organic by the middle 
portion dealing with behaviour to woman. 

xli. An Essay. The point of the first sentence, and so of 
the whole, is that it is wise speech (or instruction) that makes 
the artist in the art of government. 

xlii. An Essay in three paragraphs : Pride is a disease and 
source of Divine visitations — no greatness is greater than the 

186 



Notes B^ 

fear of the Lord — not outer things but inner qualities make 
true greatness. 

xlv. An Essay on the Choice of Company, in five para- 
graphs : The danger of unknown company in a house — the 
good only are proper objects of charity — friendship not trust- 
worthy until tested by adversity — the humble can only be de- 
filed by contact with the proud — like will to like, and riches 
cannot consort with poverty. 

xlix. An Essay in two paragraphs: Niggardliness violates 
duty to self — duty to self emphasised by the shortness of life. 

1. An Essay in two paragraphs : The pursuit and winning of 
wisdom — the successful in this are the fearers of the Lord. — 
Praise is not comely in the mouth of a sinner : compare Intro- 
duction, pages xix^ xx. 

lii. An Essay in two paragraphs : No safety for sinners in 
their numbers — as little in their insignificance. 

The giants of old time : compare Genesis vi. 1-4 — the people 
of perdition: as the illustrations follow in chronological order 
this would seem to refer to the Egyptian army drowned in the 
Red Sea — the six htmdred thousand footmen : compare V. ii 
(page 158). — And there is a tempest which no man shall see : 
i.e. till it is upon them. — " Who shall declare^'' etc. : the words 
in quotation marks are supposed to be spoken by the man 
wanting in understanding of the following sentence. 

liii. Compare Introduction, page xxiv ; and for the quota- 
tions, see above, page 175. 

This is an Essay, amounting to a formal rhetoric creed: a 
few words of solemn introduction, and four paragraphs: God 

187 



-^ Ecclesiasticus 

the Creator of nature — God the Creator of responsible man — 
responsibility involves frailty and repentance, and the Creator 
is merciful — the Creator's omnipotence is a measure of his 
mercy. — The last paragraph is strikingly close to Wisdom xi. 

21-6. 

He set his eye upon their hearts : i.e. the Creator has given 
man a portion of the Divine insight into the wonders of nature. 
Compare Ecclesiastes iii. il. — For every nation he appointed a 
ruler: there are two possible interpretations of this passage, 
(i) It may refer to angelic overseers, such as are recognised in 
the prologue to Job^ and (according to Cheyne) in Psalm Ixxxii. 
Or (2) it may be an assertion of the theocracy of Israel (com- 
pare Deuteronomy xxxii. 8, 9). From the small prominence of 
angelology in this work (if indeed it appears at all), I prefer the 
latter explanation. — He looketh upon the power , etc. : he is the 
Sun. 

Ix. An Essay on Wisdom and its Counterfeits, in six clearly 
marked paragraphs : Counterfeit knowledge, the knowledge of 
wickedness — counterfeit subtlety, hypocrisy — counterfeit re- 
proof, violence — counterfeit wise speech, as contrasted with 
wise silence — counterfeit prosperity and adversity — counterfeit 
wit. 

Ixxiv. Like one that gathereth himself stones against winter. 
The image is a difficult one, but I can offer no better explanation 
than that of stones instead of wood. Or perhaps * stone ' is used 
(as in Luke iv. 3 ; xi. ii) as antithetic to * bread.' This passage 
and Ecclesiastes iii. 5 suggest that * gathering stones ' may have 
been a proverbial expression, of which the point is now lost. 

188 



Notes 8«- 

Edersheim (in Wace's Commentary)^ assuming a misreading of 
the Hebrew, translates : " stones for the tomb of his burial." 

Ixxv. The lips of strangers will be grieved at these things : 
the R. V. gives it thus, adding that the Greek text is probably 
corrupt. If so translated, the words must be part of the preced- 
ing maxim; the 'these things' will be the gossip gathered by 
such eavesdropping. 

Ixxvi. Satan: the only reference to Satan in this work. 
The proverb is too general to throw any light on the conception 
of this being. 

Ixxviii. I have felt considerable difficulty about the division 
of the text here; on the whole it seems best to make the whole 
passage an Essay on the Stedfast Friend and the Uncertain. 
First we have three images of unstedfastness; then two images 
of irritable behaviour, the last bringing the first mention of 
friendship as that to which the images are applied. The rest 
continues the theme of friendship and nagging behaviour. — 
For the quotation, compare above, page 172. 

Ixxix. A Prayer in Sonnet form. It furnishes an interesting 
application of duplication to antistrophic structure (see Proverbs 
volume, page 168); a quatrain question (strophe i) has a coup- 
let answer (strophe 2) ; then the question is duplicated into an 
octet (antistrophe i), and the answer is duplicated into a 
quatrain (antistrophe 2). Strophe and antistrophe 2 have a 
line of invocation outside their structure. 

It is worth while to note how blind to anything like literary 
structure were those who were originally responsible for the 
division of chapters. Chapter xxii ends with a question, of 

189 



-^ Ecclesiasticus 

which the answer belongs to the first verse of the chapter fol- 
lowing; although the form of question and answer are empha- 
sised by being repeated. Other examples may be noted at the 
beginning of chapters vi, xix, xxvii. 

Ixxxi. An Essay in two paragraphs : Uncleanness and adul- 
tery in man — in woman. For the number sonnet buried in 
this essay, see above, page 171. 

BOOK II 

Preface. On this Preface, with the Monologue it contains, 
see Introduction, page xiv. 

The Monologue is in alternate parallelism, with a middle cli- 
max in stanzas (three sextets varied : for variation see Proverbs 
volume, page 168). 

That maketh instruction to shine forth as the lights as Gihon 
in the days of vintage » Most commentators hold that the Greek 
word translated * light ' was a misreading for another Hebrew 
word signifying * the River,' namely the Nile. So * Gihon,' be- 
sides being the name of a place in the vicinity of Jerusalem, 
is also used for the Nile in the LXX of Jeremiah ii. 18. The 
run of the whole passage suggests the name of a river in this 
place; and the Syriac version so interprets it. 

ill. In the last line but one of this number sonnet the R. V. 
(with the greater part of the Greek MSS.) reads The fear of the 
Lord. But this leaves the number sonnet without the tenth 
item promised by its introductory words : which is impossible. 
The Syriac version introduces (after the tenth line) the clause i 

190 



Notes 8«- 

Happy is he who is not cast down in poverty ^ And who in mis- 
fortune does not lose courage. But this is evidently the conject- 
ure of one who has not caught the form of the sonnet, in which 
the nine items are being enumerated in nine lines, and a longer 
expression is reserved for the climax. The reading The Love of 
the Lord has the support of one important MS., and makes the 
form of the sonnet exact. 

iv. The head of a serpent. So the Greek. But it has been 
pointed out that a Hebrew word has the two meanings of ^head^ 
and * venom ' : this was probably the word in the original, and 
it has been misinterpreted. 

XV. As a birdy etc. : compare above, page 172. 

xvii. An Essay in two paragraphs : Vengeance and its retribu- 
tion — forgiveness. 

xix. An Essay in four paragraphs : Lending and repaying — 
the ways of debtors — charity as a motive for lending — risks of 
lending. 

xxii. An Essay in two paragraphs : Health the supreme good 
— cheerfulness a promoter of health. 

xxiii. For the verse quotation, see above, page 172. 

xxiv. An Essay in five paragraphs: Greedy eating — moder- 
ate eating and health — hospitality — temperance in wine — 
behaviour at a feast. 

xxxix. An Essay tracing an analogy, in three paragraphs: 
One sunshine, yet God has made days sacred and days secular — 
one origin of man, yet God has exalted some and overthrown 
others — Good and Life, Evil and Death, these make one of the 
oppositions that are traced through all nature. 

191 



^ Ecclesiasticus 

The last paragraph is not an assertion of predestination of 
individuals (compare I. li), but an answer to the question, Why 
has not God made all men good? 

BOOK III 

Preface. See Introduction, page xv. 

ii. An Essay on Servants, in two paragraphs : Work — good 
treatment. 

V. The structure of this Sonnet gives four similar triplet stan- 
zas, the last ' interrupted ' (compare Proverbs volume, page 169). 

vi. An Essay in five paragraphs: Sacrifice with wrongdoing 
— sacrifice without rightdoing — liberality in offerings — sacri- 
fice is not bribery — the power of humble prayer. 

viii. See above, note to I. xxi. 

xii. An Essay in two paragraphs : Counsel — different kinds 
of counsellors. 

The second paragraph is obscure; I have elsewhere inter- 
preted it as follows. Man's whole experience for good or evil 
depends upon the direction of his purposes; and a force con- 
tinually influencing these purposes is the speech of his fellow- 
men. Hence the importance of marking the characters of those 
who counsel. One type has the power of imparting instruction, 
but no morale to make the instruction worth having : for all his 
wisdom, he is unprofitable to his own soul. One is false in 
speech, and so wholly hateful. A third has his wisdom bounded 
by selfishness; but what he is willing to speak will be worth 
marking. The truly wise will have not only wisdom, but also 

X92 



Notes 8«- 

the desire to impart it to his fellow-countrymen; his blessedness 
will be as much beyond that of the other as a nation is wider 
and more lasting than an individual. 

xiii. An Essay in three paragraphs: Regimen in health — 
the physician — regimen in disease. 

ziv. For the poetic quotation, see above, page 174. 

XV. An Essay in two paragraphs: Wisdom of the busy — of 
the man of leisure. 

BOOK IV 

Preface with Encomium. It is not without great hesitation 
that I present this as a rhetoric encomium, and not a hymn. 
It must be remembered that the simple parallelism (of ad- 
jacent lines), as distinguished from high parallelism (between 
clauses widely separate), is as thoroughly within the scope of 
rhetoric as of Hebrew versification. On the other hand, there 
are clauses in this passage which suit prose literature better than 
verse. The introductory words — Give utterance to his praise 
with the songs of your lipSy and with harps ; and thus shall ye 
say when ye utter his praise — at first, no doubt, suggest a hymn 
to follow. But a careful study of the whole leaves on me the 
impression that what is added is intended as the philosophical 
theory on which praise is to be founded, not the praise itself. 
Again, the position of this composition in the whole work, in 
which rhetoric style can be seen to be steadily gaining ground 
as against poetic and strictly gnomic, favours the classification 
as an encomium. 

o 193- 



•^ Ecclesiasticus 

The argument is in two paragraphs: All things are good 
in their seasons — all things (even evil) have their uses. — The 
whole makes up the Philosophy of Times and Seasons cited and 
attacked in Ecclesiastes, chapter iii. 

ii. A pair of Sonnets: each an enumeration working to a 
climax in the phrase * Garden of Blessings.' The first has 
couplets of alternate parallelism, climaxing in a couplet of sim- 
ilar parallelism; the second has similar triplets climaxing in a 
quatrain. 

iv. Sonnet in antistrophic structure with a conclusion 
{Proverbs volume, page 165). 

vi. An Essay in two paragraphs : What to be ashamed of — 
what not to be ashamed of. 

vii. An Essay in two paragraphs : Trouble from a daughter — 
from women in general. 

BOOK V 

i. For the verse quotations, see above, page 175. 

ii. On the general matter of this encomium compare Introduc- 
tion, page xxix* For the verse quotations, see above, pages 
176-81. 

Page 161 : And I was grieved for thy folly : see above, page 177. 

Page 1 62 : Blessed are they that saw thee , . . for we also 
shall surely live : this important passage is fully discussed above, 
pages 177-9. 

Page 164: He remembered the enemies in storm: for this, 
and the difficulties of the sentences that follow, see above, 
pages 179-81. 

• 194 



Notes ^ 



Page 1 68 or Epilogue 

T/i^y that sit upon the mou7itain of Samaria, So the R. V. 
and all Greek MSS. The difficulty is that the fifth line, And 
that foolish people that dwe lie th in Sichem, can refer to nothing 
but the Samaritans. The Syriac and other versions give in the 
first line, Mount Seir : suggesting that the original Hebrew 
word was a term for * mountain country,' which was tradition- 
ally used of a region of Edom. — If the R. V. translation be 
maintained, the only explanation can be a surprise saying, some- 
thing like the familiar quotation: "The first thing in oratory 
is action, the second is action, and the third is action." But 
there is no case resembling this in the biblical epigrams or 
sonnets. 

195 



Index 



REFERENCE TABLE 



To connect the Nu7niermg in the Present Edition with the Chapters 

and Verses of the Apocrypha 



Chap, 
Author's Preface .... LI 
Book I 

i I 

ii 

111 

iv 

V II 

vi 

vii Ill 

• • • 

Vlll 

ix 

X 

xi 

xii IV 

xiii 

xiv 

XV o 

xvi 

xvii 

xviii V 

xix 

XX 

xxi 

xxii ^ . VI 



Verse 



I 

22 

25 
28 

I 

7 

I 

17 
29 

30 

31 

I 

II 
20 
29 

30 

31 

I 

2 

4 

9 
2 



Chap, 



xxiii VI 

xxiv 

XXV VII 

xxvi 

xxvii 

xxviii 

xxix 

XXX o . . . . 

xxxi 

xxxii 

xxxiii 

xxxiv 

XXXV 

xxxvi 

xxxvii , 

xxxviii 

xxxix 

xl VIII 

xli IX 

xlii X 

xliii XI 

xliv 

xlv 

xlvi XIII 



Verse 

S 
18 

z 

4 

7 
8 

9 

10 

II 
12 

13 

14 

15 

16 

17 

18 

19 

I 

17 
6 

7 

II 

29 
25 



199 



■^ Reference Table 



CAap, Verse 

xlvii XIII 26 

xlviii XIV I 

xlix 3 

1 20 

li XV II 

lii XVI I 

liii 24 

liv XVIII IS 

Iv 19 

Ivi 28 

Ivii 29 

Iviii 30 

lix XIX 4 

Ix 20 

Ixi XX 14 

Ixii 16 

Ixiii 18 

Ixiv 19 

Ixv 20 

Ixvi 21 

Ixvii 22 

Ixviii 23 

Ixix 24 

Ixx 27 

Ixxi 28 

Ixxii 29 

Ixxiii 30 

Ixxiv XXI I 

Ixxv II 

Ixxvi 27 

Ixxvii XXII 6 

Ixxviii 16 

Ixxix 27 

200 



Chap, 

Ixxx XXIII 

Ixxxi 

Book II 

Preface XXIV 

i XXV 

11 

iii 

iv 

V 

vi XXVI 

vii 

viii 

ix XXVII 

x 

xi 

xii 

xiii 

xiv 

XV 

xvi 

xvii 

xviii XXVIII 

xix XXIX 

XX 

xxi XXX 

xxii 

xxiii XXXI 

xxiv 

XXV XXXII 

xxvi 

xxvii 

xxviii 



Verse 

7 
16 



I 
I 

3 

7 

13 

16 

7 
28 

29 

3 

4 
8 

9 
10 

II 

16 

22 

25 
12 

I 

21 

I 

14 

I 

12 

14 

IS 
16 

18 



Reference Table d^ 



Chap, 
xxix XXXII 

XXX 

xxxi 

xxxii 

xxxiii XXXIII 

xxxiv 

XXXV 

xxxvi 

xxxvii 

xxxviii 

xxxix 

Book III 

Preface 

i 

ii 

iii XXXIV 

iv 

V 

vi 

vii XXXVI 

viii 



Verse 

19 
20 

23 
24 

I 

2 

3 

4 

5 
6 

7 



16 

19 
24 

I 

9 

13 
18 

I 

18 



IX. . 
X . 

xi . 

xii 

xiii 

xiv 

XV 



Chap, 
XXXVI 

XXXVII 



XXXVIII 



Book IV 
Preface XXXIX 



1 . . 

ii . 

• • • 

111 . 
iv 
V . 
vi 
vii 



XL 



XLI 



XLII 



Book V 



1 . 

ii. 



Epilogue .... 



XLIV 
L 



Verse 
20 
21 

I 

7 
27 

16 

24 



12 

I 

II 

28 

I 

S 

14 

9 



IS 

I 

25 



201 



GENERAL INDEX 



Page 

Translator' s Preface 5 

Author's Preface 7 

BOOK I 

i Sonnet : Wisdom and the Fear of the Lord 13 

ii A Maxim (" Unjust \\Tath ") 15 

iii A Maxim (" A parable of knowledge ") 15 

iv A Maxim (" Disobey not the fear ") 16 

V A Maxim (" My son, if thou comest ") 16 

vi Sonnet : True and False Fear 17 

vii Essay : Honour to Parents 18 

viii Essay : On Meekness 20 

ix-xi Unit Proverbs 20 

xii Essay: Consideration for High and Low 21 

xiii Essay : Wisdom's Way with her Children. 22 

xiv Essay : True and False Shame 23 

xv-xviii Unit Proverbs 23 

xix An Epigram (" Follow not thine own mind ") 24 

XX A Maxim (" Say not, I sinned ") 24 

xxi Proverb Cluster : Government of the Tongue 25 

xxii Maxim : Self Will 26 

xxiii Essay : Friendship 27 

xxiv Essay : The Pursuit of Wisdom 28 

203 



-^ General Index 

Page 

xxv Epigram : Sowing and Reaping 29 

xxvi A Maxim (" Seek not of the Lord ") 30 

xxvii-xxxviii Unit Proverbs 30 

xxxix Essay: Household Precepts 32 

xl Essay : Adaptation of Behaviour to Various Sorts of Men 33 

xli Essay : Wisdom and Government 36 

xlii Essay : Pride and True Greatness 37 

xliii Proverb Cluster : On Meddlesomeness 40 

xliv Essay : Prosperity and Adversity are from the Lord 40 

xlv Essay : Choice of Company 42 

xlvi, xlvii Unit Proverbs 46 

xlviii An Epigram (" Blessed is the man ") 46 

xlix Essay : Niggardliness 46 

1 Essay : The Pursuer of Wisdom and His Reward 48 

li Essay : On Free Will 49 

Hi Essay : No Safety for Sinners 50 

liii Essay : God's Work of Creation and Restoration 52 

liv Proverb Cluster : On Graciousness 55 

Iv Essay : On Taking Heed in Time 56 

Ivi, Ivii Unit Proverbs 57 

Iviii Three Temperance Maxims 57 

lix Essay : Against Gossip 58 

Ix Essay : Wisdom and its Counterfeits 59 

Ixi A Maxim (" The gift of a fool") 61 

Ixii An Epigram (" The fool will say ") 62 

Ixiii-lxviii Unit Proverbs 62 

Ixix A Maxim (" A he is a foul blot ") 63 

Ixx-lxxii Unit Proverbs 63 

Ixxiii An Epigram (" Wisdom that is hid ") 64 

Ixxiv Proverb Cluster : Sin and its Judgement 64 

204 



General Index 8^ 

Page 

Ixxv Proverb Cluster : Wise Men and Fools 66 

Ixxvi Proverb Cluster : The Hatefulness of Evil 68 

Ixxvii Proverb Cluster: Commerce with Fools Intolerable 69 

Ixxviii Essay : The Stedfast Friend and the Uncertain 71 

Ixxix Sonnet : Watchfulness of Lips and Heart 72 

Ixxx Essay : The Discipline of the Mouth 73 

Ixxxi Essay : The Horror of Adultery 74 



BOOK II 

Preface {with Monologue) 79 

i Number Sonnet : What Wisdom Hates and Loves 83 

ii A Maxim (" In thy youth ") 83 

iii Number Sonnet : The Love of the Lord 84 

iv Epigram : The Wrath of an Enemy 85 

V Wisdom Cluster : Women Bad and Good 85 

vi Sonnet : Women Bad and Good 87 

vii Number Sonnet : The Backslider 89 

viii A Maxim (" A merchant ") 89 

ix Unit Proverb 89 

X Epigram : Reasoning the Test of Men 90 

xi-xiii Unit Proverbs 90 

xiv Proverb Cluster: Discourse of Wise Men and Fools. .. 91 

XV A Maxim (" He that revealeth secrets ") 92 

xvi A Maxim (" One that winketh ") 92 

xvii Essay : Retribution and Vengeance 93 

xviii Essay : On the Tongue 94 

xix Essay : On Lending and Suretiship 96 

XX Essay : The Blessing of a House of One's Own 98 

xxi Essay : On the Chastisement of Children 99 

205 



-^ General Index 

Page 

xxii Essay : On Health loo 

xxiii Essay : On Riches loi 

xxiv Essay : On Feasting 102 

XXV, xxvi Unit Proverbs 105 

xxvii An Epigram (" They that fear the Lord ") 105 

xxviii A Maxim (" A man of counsel ") 106 

xxix Unit Proverb 106 

XXX An Epigram (" Go not in a vv^ay ") 106 

xxxi-xxxviii Unit Proverbs 106 

xxxix Essay : An Analogy 108 



BOOK III 

Preface, 113 

i Essay : On Giving and Bequeathing 115 

ii Essay : On Servants 115 

iii Essay : On Dreams 116 

iv A Maxim (" A well-instructed man ") 117 

V Sonnet : The Fearers of the Lord 118 

vi Essay : On Sacrifices, Evil and Acceptable 119 

vii A Prayer for Mercy upon Israel 121 

viii An Epigram (" The belly will eat ") 123 

ix Unit Proverb 123 

X Essay : On Wives 123 

xi Essay : On False Friends 124 

xii Essay : On Counsel and Counsellors 125 

xiii Essay : On Disease and Physicians 127 

xiv Essay : On Mourning for the Dead 128 

XV Essay: The Wisdom of Business and the Wisdom of 

Leisure 129 

206 



General Index ^ 

BOOK IV 

Page 

Preface with Encomium on the Works of the Lord. » 135 

i Essay : The Burden of Life 137 

ii A Pair of Sonnets : A Garden of Blessing 138 

iii A Maxim (" My son, lead not ") 140 

iv Sonnet : On Death 141 

V Essay: The Posterity of Sinners. . . . , 142 

vi Essay : Things to be ashamed of , 143 

yii Essay : Women as a Source of Trouble. 145 

BOOK V 
Longer Works 

i Rhetoric Encomium : The Works of the Lord 149 

ii Rhetoric Encomium : Praise of Famous Men 152 

Epilogue ..,..;.. 168 

207 



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